LETTER I. Wherein the Danger of Infidelity is briefly represented.

I Heartily rejoice to hear from you, that you are at last come into a ‘ Resolution, immediately to enter upon a serious and impartial Exami­nation of the Christian Religion.’ What you observe is certainly true, that ‘ this is an Affair of too great Consequence, to be carelesly neg­lected, to be decided at the Clubb, or to be rejected by Wholesale, with the too common Arguments of Mirth and Raillery, Sneer and Banter.’—I should therefore be inexcusable, should I refuse a Compli­ance with your Request, to ‘ maintain a Correspon­dence with you by Letter; and assist you, what I can, [Page 2] in your Inquiries into the Truth of Christianity, the Nature of the Christian Institution, and the Character and Qualifications of those who are intitled to the Rewards therein promised.’ But what can a Gen­tleman of your Capacities expect from me? And has not this Cause been clearly and fully handled, espe­cially of late, by a Variety of Authors? Has it not triumphed over all Opposition? Have not its poor deluded Opposers been cover'd with Shame and Confusion, in all their feeble Attempts to sub­vert our Faith, and to destroy the blessed Hope of our future Happiness? And are not these Books in your Hands?—Read them, Sir, with that Atten­tion, which such an awful and important Affair demands of you; and I think, you can't fail of obtaining Conviction and Satisfaction.

To your Inquiry, ‘ How shall I first enter upon a proper Disquisition of this Cause?’ I answer, in a few Words. Consider the Importance of it Consider, I intreat you, that it is an eternal Concern. Were this duly consider'd, it would be impossible for you to content your self in such a State, wherein there is so much as a Peradventure as to the dreadful and astonishing Consequences of a Disappointment.

You may perhaps have hitherto concluded all revealed Religion to be but a meer Cheat and Im­posture.—You may have borne your Part in the Conversation at Taverns or Coffee-Houses, against Priest-Craft, Cant, and Enthusiasm.—You may have ridiculed all Pretences to vital Piety; and exploded all the Gospel-Doctrines respecting future Rewards and Punishments, as unreasonable, or unintelligible Dreams and Fictions.—Well! supposing you were [Page 3] in the right, What Happiness, what Comfort or Satisfaction would your Infidelity afford you?—What rational Man would envy you the Consolati­on, of imagining your self upon a Level with the Beasts, and of expecting, that Death will terminate all your Hopes and Fears!—What Believer would part with the glorious Hope, of eternal and inex­pressible Happiness and Joy, for the gloomy Prospect of Annihilation!

It is certain, upon this Supposition, the Believer can be in no Danger; he has nothing to lose, or to fear: but has every Way the Advantage of you.—He has the present Satisfaction of being a Favourite of Heaven.—He has a continual Source of Support and Comfort, amidst the darkest Scenes of Providence, from the gracious Promises of the Gospel.—He can overcome the Miseries of Life and the Terrors of Death, with the ravishing View of a blessed Immor­tality.—And it is certain, if mistaken, he will never lament his Disappointment: but sleep as quietly in a State of Non-existence as you can do.

But perhaps I have mistook your Sentiments. You may possibly have given into an Opinion of a future Existence, though you have call'd the Truth of the Gospel into Question:—Be it so. Yet upon this Sup­position also, the Believer has vastly the Advantage of you. He has all the Happiness in this Life which Christianity affords: and this you must be a Stranger to.— He can live in Comfort, and die in Peace.—His Religion deprives him of nothing, which can any Way [...] to his rational Happiness and Delight; but every Way tends to subserve and pro­mote them.—And certainly (even upon your own [Page 4] Principles) he may have as fair a Claim to Sincerity, in his Endeavours to approve himself to the glorious Author of our Being, as you can have; and conse­quently as good a Prospect of future Blessedness.—So that, upon the whole, it is evident that he has nothing to fear from his Principles, whether they be true or false.—He has no Cause for those stinging Reflections; What if I am mistaken! What if my Sentiments should prove false, when it comes to the decisive Trial!

And now, let us turn the Tables; and consider the bitter Fruits of your fatal Mistake, if Christianity should at last prove true. —You can't but acknowledge, that there have been great Numbers of Men of the best moral Qualifications, whose intellectual Powers were no Ways inferiour to theirs on the other Side of the Question, who have professed the Truth, and experienced the Power of that Religion, which you have despised.—How many most excellent Persons, of the greatest Integrity, Learning, and Sagacity, have at their Peril appeared to stand by this Cause; and have sacrificed their Estates, their Honours, and their Lives, to the despised and persecuted Doctrines of the Cross!— It's certain, that you can't have a greater Assurance of being in the right, than these Men have had; and consequently there is at least a Probability on their Side, as much as on yours.—You your self therefore, and all the unbelieving Gentle­men of your Acquaintance, who have any Degree of Modesty lest, must necessarily own, that the Cause possibly may turn out against them.—And what if it should! I am even afraid to represent the Conse­quences in a proper Light; it will possibly be estee­med [Page 5] Preachment or Cant; or be voted harsh, unci­vil, or unmannerly Treatment. But Sir, I would pray you to consider this Matter, without any Re­sentment of my rustick Method of Address. Consider it only as it is represented in the Scriptures; and in that View it will appear, that the dreadful Confusion, the amazing Horrour, and the eternal Misery, which will be the Consequence of your Infidelity, will be vastly beyond the utmost Stretch of your most exalted Apprehension or Imagination. As soon as your Soul is separated from your Body, it will be­come the immediate Object of the divine Wrath; and how lightly soever you may think of these Things at present, you will find, that it is a fearful Thing to fall into the Hands of the living God.—When the great Judge of the World shall descend from Heaven, to take Vengeance on all those, who do not obey the Gospel of Jesus Christ, where will our unbelieving Gentlemen appear? Won't their Mirth be quite spoiled, their sarcastick Flouts and Fleers be for ever over, when they must stand trembling at the lest Hand of their Judge, having no possible Refuge to betake themselves, to [...] Plea to make for their In­fidelity, no Place of Retreat in a dissolving World, to hide their Heads!—What Comfort will it then afford them, to say, "Alas! how have we been de­ceived! We never tho't it would have come to this! Now we have found to our Cost, that there is some­thing more in the Doctrines of a final Retribution, than Fable or Fiction, Priest-Craft or Fanaticism, however we have in the Gaiety of our Temper re­jected and despised them."—Will they then be pos­sess'd of a sufficient Bravery and Presence of Mind, [Page 6] to out face their glorious Judge; and to hear with Intr [...]pidity the terrible Sentence, Depart, ye cursed, into overlying Fire prepared for the Devil and his Angels?—Will they with their usual frolick Humour, endure the Execution of this Sentence; and with Sport and Pastime, welter in the eternal Flames of that Furnace of Fire, that is the destin'd Abode of every final Unbeliever?

Now, Sir, does it not infinitely concern you, to consider the Case before you in this awful View, to compare and make a proper Estimate of the incon­ceivably different States of the Believer and the In­fidel, both with Respect to Time and Eternity; and to enter upon the Disquisition you propose, with a Mind duly impressed with the vast Importance of your coming to a safe Conclusion?

You tell me, that you ‘ can't from the Nature of Things see any Necessity of such a Way of Salva­tion, as the Gospel proposes. The Light of Nature [...] us, that God is merciful; and consequently that he will pardon Sinners, upon their Repentance and Amendment of Life.’ Let us then consider this Case impartially.

I think, there is no Need of Arguments to con­vince you, that you are a Sinner. Do but consider the natural Tendency of your Affections, Appetites and Passions; and review the past Conduct of your Life; and a Demonstration of this sad Truth will unavoidably stare you in the Face.—Let any Man enter into himself; and seriously consider the natural Operations of his own Mind; and he must neces­sarily find, that instead of a frequent and delightful Contemplation of the Perfections of the divine [Page 7] Nature, instead of a thankful Acknowledgement of his Obligations to the divine Goodness and Benefi­cence, and instead of that sublime Pleasure and Satisfaction, that should flow from the Remembrance of his Creator and Benefactor, his Affections are naturally following mean low and unreasonable, if not [...] and wicked Entertainments and Gratificati­ons. He will find, that all Communications with his glorious Creator are naturally painful and uneasy to him: while every trifling Amusement, and the vilest sensual Object of his Thoughts, find a more easy Entrance, and a more peaceable Rest in his Soul.—From hence it is most evident, that the Heart is revolted from God; and that we have substituted the Creature in his Stead, as the Object of our Pursuit and Delight.— And besides this; Who are there among the best of the Children of Men, whose Consciences will not charge them with innumerable actual Transgressions of the Law of Nature?—From this View of the Case, you must therefore [...] find your self in a State of mo­ral Pollution and Guilt.

And can you in such a State as this, reflect upon a God of infinite Purity and Justice with Comfort and Courage? Won't Conscience fly in your Face, and [...] you with your Guilt and Danger? Don't your Reason tell you, that the great Creator and Governour of the World is too holy to [...] and too just to overlook such a fixed Aver [...]on to him; and such numerous Sins and Provocation against him, as you cannot but charge to your own Account?

[Page 8]But "God is merciful." True, he is so, to all proper Objects of Mercy; and in a Way agreeable to the Laws of his immutable Justice and Holiness. But can you suppose, that God will give up his Justice and Holiness, as a Sacrifice to his Mercy, out of Compassion to those, who deserve no Pity from him, to those who refuse the Offers of his Mercy in the Gospel, because disagreeable to their sinful Desires and Imaginations?

But ‘ Repentance will entitle the Sinner to Pardon, without any other Atonement.’—Are you sure of this? Certain it is, that Mankind have always, in all Ages, thought otherwise. What else was the Meaning of those Sacrifices, that have every where obtain'd; and what the Meaning of those supersti­tious Austerities, and severe Penances, that have been so commonly practis'd in the Heathen World, if some Atonement beside Repentance, was not thought necessary to pacify an offended Deity?— Consider, I entreat you, that as Sin is contrary to the divine Nature, it must be the Object of God's Displeasure. As it is contrary to the Rules of his governing the World, it must deserve Punishment.—If God be the Rector and Governour of the World, he must have some Laws to govern by. If he has Laws to govern by, they must have some Penalties to enforce them. If his Laws have Penalties annexed to them, these must be executed; or else they would be but Scare­Crows, without Truth or Justice.—I entreat you also to consider, how the Repentance of a guilty Criminal can answer the Demands of Justice.—What Satisfaction will our Sorrow for Sin afford [Page 9] to the divine Being? How will it repair the Dishonour done to the Perfections of his Nature? How will it rectify our depraved Appetites and Passions; and qualify us for the Enjoyment of his Favour? How will it vindicate his Holiness; and discover to the rational World, his natural Aversion to Sin and Sinners? Or how will the Feat of God's Displeasure be a sufficient Restraint to Men's Lusts and vicious Appetites, if Sinners may suppose, that when they have gratified their Lusts, and taken their Swing in Sin, they can repent when they please; and thereby have an easy Access to the Favour of God? In a Word, What Evidence can you possibly pretend to from the Light of Nature, that Repentance only will satisfy the divine Justice; and reconcile you to God?

But after all, were it even supposed that Repen­tance would necessarily give us a Claim to Mercy, without any other Satisfaction to God's Justice, it must then be another Sort of Repentance, than you seem to suppose. You must then allow, that this Repentance must be a thorough Change of Heart and Life. For you can hardly suppose, that we are qualified for God's Favour, while all the Powers of our Souls are in direct Opposition and Aversation to him. And is this Repentance in our Power? Can we at Pleasure renew our own Souls; and give our selves new Affections, Dispositions, Desires and Delights? Can we change the Bent and Bias of our Inclinations to the Objects of Sense, and bring our selves to love God above all Things; and to take our chief Delight and Complacency in him?—This must be obtain'd, in Order to enjoy the [Page 10] Favour of God. And yet it is manifestly out of our Reach. It must be the Effect of an Almighty Power.

I hope, you may now see the Necessity of a Saviour, both to expiate your Sin and Guilt, which your Repentance can never do; and to sanctify your depraved Soul; and make you meet for the Service and Enjoyment of God.—If these are ob­tain'd, you must be certainly and eternally safe: but if you dare venture into Eternity without them, I must needs say you don't want Courage.

You see, I have addressed you with an unreserv'd Freedom and Familiarity. I have overlook'd the Distance of your Character; and treated you as if we were in the same State of Equality now, as we shall quickly find our selves before the Tribunal of our glorious Judge.—The Cause requires this at my Hands; and I should have been unfaithful, I had almost said unmerciful to you, if I had not fail'd of the Decorum, which would have been my Duty to have observ'd in any other Case. I shall therefore depend upon your candid Interpretation of this unpolish'd Address; and your kind Accep­tance of the faithful Designs and Desires of,

LETTER II. Wherein a brief and general View is given, of the Evidences of the Christian Religion.

YOU tell me, ‘ my Letter had almost thrown you into a Fit of the Spleen.’ But I can't but hope, from your ‘ awful Concern, left you meet with the Confusion I have therein described,’ that it will have a better Effect.—I acknowledge, that ‘ a pathetick Declamation cannot be received for Argument.’ And that ‘ your Faith must be built upon Evidences, that will reach the Under­standing, as well as the softer Passions of the Soul.’ But what Evidence do you desire or want, of the Truth of Christianity? Consider, Sir. Consult your Books and your Friends. Make your De­mands as large, as you or they can contrive. And whatever rational Evidence you are pleased to ask for, shall be at your Service.—I have myself with particular Application been considering, what reasonable Evidence can possibly be con­sulted or desired, which the glorious God has not already given us, in Confirmation of the Christian Institution; and I find Nothing wanting, which we are capable of receiving.—And I can't but [Page 12] presume, that if you likewise would impartially and in earnest put your self upon the same Enquiry, you must meet with a full and compleat Satis­faction.

You will certainly acknowledge, that the great Creator is capable some Way or other to commu­nicate his Will to intelligent Beings, with sufficient Evidence that the Revelation is from him.—Now what I desire of you is to sit down, and consult upon some such Means of doing this, as would strike your Mind with the strongest Conviction, obviate all your Doubts; and give you the fullest Confirmation of the divine Original of such a Re­velation. When you are come to a Point, consider the Credentials of Christianity; and see whether you can find what you your self would demand, and what you suppose most likely to give you Satisfaction.

Would you expect from such a Revelation, a reasonable Account of our first Original?—Look into the Mosaic History of the Creation; and there you will find, how the World, and how yourself originally sprang from the divine Fiat; and in what Manner we are the Offspring of God.

Would you expect a Narrative of such Circum­stances of God's Dispensations towards us from the Beginning, as would be correspondent with our constant Experience and Observation?—The same History will inform you of those irregular Affecti­ons, and vitiated Appetites and Passions, which every Man finds in himself; and which have bro't such Destruction and Misery upon the World, in all its successive Periods, since Adam's Fall.

[Page 13]Would you expect, that there should be early Intimations of the Method of our Recovery from the State of Sin and Guilt, which we had brought our selves into by our Apostacy?—You will there also find the gracious Promise, that the Seed of the Woman shall break the Serpent's Head; and deliver us from the deadly Effects of his malicious Temptation.

Would you desire to find a particular Prediction of the promised Saviour, by whom we are to obtain a Redemption; his Lineage and Descent, the Time, Place and Manner of his Birth, the Circumstances of his Life, Death and Resurrection, a particular Description of the Nature, the Subjects, and the continual Progress of his Kingdom?—Read the Prophecies of the Old Testament; and read the History in the New; and you will find such a Correspondence and Agreement, as will afford you Matter of fullest Satisfaction, that they are both from God.

Would you expect, that there should be some Means, to keep the promised Saviour in the conti­nued View of God's People, before his actual and personal Manifestation; and to keep alive their Faith and Hope in him?—What were all their Sacrifices, their legal Purifications, their Priest­hood, and all their long Train of Rites and Ceremonies, but Institutions purposely adapted to that End?

Would you expect repeated and renewed Testi­monies from Heaven, to the professing People of God, that their Religion was from him; and that their Faith and Hope, excited by these typical [Page 14] Institutions, were built upon a sure Foundation?— Such were the Miracles frequently wrought among them, the Manifestation of the divine Presence in the Shechinah, their Urim and Thummim, their fre­quent Oracles, their Succession of Prophets, whose Predictions respecting the Jews themselves, and the Nations round about them, were continually fulfilled and fulfilling before their Eyes; and the Accomplishment of many of 'em, are apparently open and visible to us also.

Would you suppose, that near the predicted Time of the Saviour's Appearance, not only the Jewish Nation, but all others that were acquainted with their sacred Books, would live in rais'd Expec­tations of this great and wonderful Event?—You will find in the Gospels, in Josephus, ^* Tacitus ^†, and Suetonius ^‖ that this was the Case in Fact.

Would you expect, that when the Saviour did appear, he would by the Holiness and Beneficence of his Life, and by numerous open and uncontested Miracles, give such Attestation to his divine Mission, as would be sufficient Evidence, that he was indeed the Messiah so frequently predicted, and so ear­nestly expected?—Don't the sacred Historians answer your highest Expectations, in this Respect?—In them you find, that the dead were raised, the sick healed, the maimed restor'd to the Use of their Limbs, the Sight of the blind recovered, the deaf brought to their Hearing, the Lepers cleansed, the Demons ejected; and in a Word, that the whole [Page 15] Time of his Ministry was a continued Succession of the most beneficent and astonishing Miracles; Mi­racles as surprising in their Nature, as their Number, such as vastly exceeded the Power of all created Beings; and were therefore the strongest Testi­mony from Heaven, that this Saviour most certainly was, what he professed himself to be.

Would you expect, that this Saviour should verify his divine Mission, to future Times, by Prophecies of succeeding Events?—Don't the Evangelists afford you many Instances of such Predictions, which have been clearly and fully accomplished?—In these Historians you will find, how he fore­told the Treason of Judas, the shameful Fall of Peter, with the Flight of all his Disciples, in that gloomy, dreadful Night, when the Shepherd was smitten; and the Sheep scattered. In these you will find, how He foretold the Time and Manner of his own Death, the Term of his Continuance in the Grave, with his glorious Resurrection and Ascension. You will there also find him foretelling the Mission, divine Inspiration, miraculous Powers, and glorious Success of his Apostles; and their Fellow-Labourers in the Gospel-Ministry.—These Historians do like­wise set before you, his particular Prediction of the Destruction of Jerusalem; and the Abolition of the Temple, with the Prodigies which proceeded, the Tribulation which accompanied, and the Dispersion of the Jewish Nation which followed, that amazing Desolation.—And don't it surprize you to find from Josephus, that the twenty fourth Chapter of Matthew, and the twenty first Chapter of Luke, are more like a History than a Prophecy [Page 16] of that dreadful Event?—If you should yet fur­ther expect some Predictions from him, that extend to the present Times, and are now visibly accom­plish'd before your Eyes; has he not foretold, and do you not find it true, that Jerusalem shall con­tinue to be trodden down of the Gentiles, until the Time of the Gentiles be fulfilled?

Would you expect, that when this Messiah, ac­cording to the Prophecies concerning him, was cut off, he should declare himself the Son of God with Power, by his Resurrection from the Dead?—And has it not appeared true, that no Precaution by sealing his Tomb and setting a Guard over it, could prevent his Triumph over the Grave; and his appearing to great Numbers of his Disciples; and frequently and familiarly conversing with some of them, for forty Days together; and finally ascending up to Heaven before their Eyes.

Would you expect, that his Disciples, who were Eye and Ear Witnesses of his Life, Death, Resur­rection, and Ascension; and could not possibly be deceived in Facts so open to all their Senses, should at their Peril preach this Saviour to the World; and continually undergo a Life of painful Travel and Fatigue, Poverty and Reproach, Opposition and Persecution, to propagate his Gospel; and that they would finally sacrifice their Lives in the Cause, and seal their Doctrine with their Blood?—This they have done, and it is impossible that more could be done: to raise their Truth and Sincerity above all Suspicion.

Would you expect, that these Disciples should be extraordinarily and peculiarly qualified for their great [Page 17] Work; and sent forth to the Nations with sufficient Credentials, to confirm their Testimony and make their Doctrines credible?—What greater Furni­ture can you possibly suppose needful in such a Case, than for a Number of unlearned Men and Women, to be instantaneously endued with an inti­mate and familiar Acquaintance with all Sorts of Languages; and (not, as pretended by some Ener­gumens and the modern French Prophets, have their Organs of Speech improv'd by the Devil, in pro­nouncing Languages which they did not understand; but) capable constantly and familiarly to converse with every Nation in their own proper Speech; and with greatest Propriety to write, and transmit to Poste­rity, the History and Religion of their Lord and Mas­ter in a foreign Language which they had never learn'd.—Can you, Sir, possibly imagine a greater and brighter Display of the immediate Agency and omnipotent Power of the glorious Author of our Beings, than thus at once to enlarge the Mind, and furnish it with such an amazing Extent of Know­ledge, while God himself has born them Witness, with Signs and Wonders; and with diverse Miracles, and Gifts of the Holy Ghost, according to his own Will?

Suppose, you should see some unlearned Rusticks with whom you are acquainted, pretending to a new Revelation; and confirming their Pretences, by speaking familiarly all the Languages of Europe, by healing the sick and decrepit with a Word, raising the Dead to Life, and striking Men dead by a Word, revealing the Secrets of other Men's Hearts, communicating these and such like Powers to others by the Imposition of their Hands; and de­claring [Page 18] to you that it was not by their own Power or Holiness, that they perform'd these Works: Should you find the strictest Holiness and Conformity to the divine Nature, join'd with these miraculous Powers:—Would you not believe the Truth of their Pretensions?—Would you not acknowledge, that God was in them of a Truth?

Would you expect that those Men, who were sent out to preach and propagate a new Religion in the World, should themselves be inspired with a pro­phetick Spirit; and capable to foretel future Events? And is not this also visibly Fact, in the Case before us? Have they not distinctly foretold the State and Fate of the Church in all its Periods, until the Con­summation of all Things?—Don't we our selves see their Predictions exactly and circumstantially verifi­ed, with Respect to the Rise, Reign and Rage of Antichrist; and with Respect to the Jews still con­tinuing a distinct People; and remaining in their Unbelief, until God shall again graff them into the Olive-Tree, from whence they have been cut off?

Would you expect that the Messiah should pros­per and succeed those Disciples, whom he should send out to propagate the Gospel among the Nati­ons, by the Conversion of Multitudes to the Faith?—And do we not find in Fact, that he has assisted a few mean and unlearned Fishermen, without Riches or Power, Art or Eloquence, to triumph over all the Prejudices in Men's Minds against the Doctrines of the Cross, over all the bitter Opposition of the Rulers of the World, all the riveted Preposses­sions amongst both Jews and Gentiles, to their ancient Religion; and all the Learning of Greece and Rome; [Page 19] and to bring so great a Part of the World into a professed Subjection to the Cross of Christ!

Would you expect, that the Religion of such a Saviour should be every Way worthy of God, agre­able to all his glorious Perfections; and every Way suitable for Man, perfective of his Nature, and adapted to his Welfare, in every Station, Relation, and Capacity that he sustains in this World, as well as to his eternal Interest in the World to come?—All this (I think) is what the Deists themselves are forced to allow.

Would you expect some apparent Influence of this Religion, upon the Hearts and Lives of those who sincerely profess it; and who commit their Souls and eternal Interests into the Hands of this Saviour?—And don't you your self see this conti­nually exemplified? Don't every Body see, that they who cordially receive the Lord Jesus Christ for their Prince and Saviour, are distinguish'd from the rest of the World, by the Exercise of Love both to God and Man?—Is not the Change wro't in the Hearts & Lives of such, visible to every Observer, in the blessed Fruits of Holiness, Righteousness, Charity and Beneficence?—This Change they themselves profess to have experienced, by their Exercise of Faith in the Lord Jesus Christ. This Experience they justify to the World, by the steady Conduct of their Lives.—And thus the great Redeemer approves himself indeed the great Physician of Souls, by recovering all from their spiritual Mala­dies, who apply to him, and depend upon him for a Cure.

[Page 20]Would you expect a consistent and harmonious Scheme of Religion, through all the Parts of divine Revelation?—And is it not wonderful to observe, how the New-Testament every Way answers the Design of the Old; and how all the numerous Writers of these sacred Books, notwithstanding their very different Manner of Writing, the very distant Ages in which they wrote, and the very different Circumstances of the Church in their respective Times of writing, have yet all taught the same Doctrines, all described the same Dangers, and all pointed out the same Way to eternal Salvation!

Thus, Sir, I have set before you, in the closest and most connected View, some brief Hints of the Credentials of Christianity.—I know, you are ca­pable of extending your Demands yet further; and of proposing something else, that may still serve to reflect new Light upon the Christian Revelation: And there is yet much more at your Service, when you'll be pleased to make your Demands. You must however in the mean Time allow me the Freedom to say, that the Evidence now in View is sufficient to fill the Mind of every unprejudiced Person, with a necessary and infallible Certainty of the Truth we are inquiring after.—Deliberately consider each of these Arguments separately and particularly; consider them all in their Connection and Relation to each other; and then try whe­ther you can refuse your Assent to the Gospel of Christ.

There is (I'm sensible) one Objection ready to offer it self to your Mind against all this; and that is, How do I know, that the great and principal Facts, [Page 21] upon which Christianity is especially built, may be depended upon, as certainly true?—How do I know the Congruity of the Prophecies with the Event?—How do I know the miraculous Concep­tion of the Lord Jesus Christ, the Attestation of the Angels to his Birth; or that he wrought such Miracles in Confirmation of his divine Mission; and that he rose again from the Dead; and ascen­ded up to Heaven?—How do I know, that his Apostles were inspired with such extraordinary and divine Gifts; or that they perform'd such miracu­lous Operations?

To this I answer, that some of the Evidences which I have offered, are what directly, upon the very first View, you may know, and cannot but know, to be certainly and infallibly true, if you will but open your Eyes to observe them.—You do certainly know, that human Nature is dreadfully corrupted and vitiated, that it is opposite to the Holiness and Purity of the divine Being; and that there is therefore great Necessity of a Saviour, to bring us to God, and to rectify our depraved Na­ture.—You may certainly know, that there a great Variety of Predictions of such a Saviour, dispersed through the whole Old Testament; and that the whole Nation of the Jews always did, and still do, from thence live in raised Expectation of a Messiah.—You may certainly know, that there were a great Number of Rites and Ceremonies religiously ob­served and practised among the Jews; and that sacrificing, in particular, was not only enjoin'd upon them, but early and generally practised among all Nations. For none of which Things can there be [Page 22] any Manner of Reason given or imagined, unless they were Types and Adumbrations of an expected Saviour.—You may certainly know, that the Time prefixed in the Jewish Prophecies for the Manifesta­tion of the Messiah, was the very Time, in which by the concurring Testimony both of the Friends and Enemies of Christianity, the Lord Jesus did appear.—You may certainly know, that the Jewish Pro­phets did foretel a suffering Saviour, a Saviour that should be wounded for our Transgressions, bruised for our Iniquities, that should make his Soul an Offering for Sin; and that should be cut off, but not for himself: and you are equally certain from all other Historians, as well as from the Evangelists, that our Lord Jesus did undergo such Opproby, Misery and Death, as was foretold of the Messiah by the Pro­phets.—You may certainly know, that it was fore­told in the Prophets, that the Scepter should not depart from Judah, and a Lawgiver from between his Feet, until the coming of the Messiah; But that after his Death, the Jewish Sacrifices should cease; and their holy City and Sanctuary be destroy'd and made desolate: and that the Event does assure us, that the Circumstances of the Jewish Nation did exactly answer to these Prophecies, both before and after the Death of Jesus Christ.—You may certainly know, both by the Jewish and Christian Prophecies, that under the Gospel Dispensation, the Jews were to be rejected of God; and to continue, despised and dispersed among all Nations; but the Gentiles to come to the Light of the Messiah, and see his Righ­teousness and Glory: and that the Event is agreeable to the Prediction.—You may certainly know, that [Page 23] the Rise of Antichrist was predicted to be after the Fall of the Roman Empire, when that could no longer let or restrain him; that he should appear under the Guise of a Minister of Religion, in the Temple of God; that he should pretend to all Power and Signs and lying Wonders; that he should make War with the Saints and overcome them; that he should reside in the great City, that was then built upon seven Mountains, and reign'd over the Kings of the Earth, which was true of the City of Rome only. And you may consider, whether all this is not true of the Pope and the Roman Papacy.—You may certainly know the amazing Progress of the Gospel in the first Ages of Christianity, in the Face of the most formidable and powerful Oppositions; and its continuing Progress, against all the Attempts of its heathen and papa [...] Enemies.—You may know the Excellency of its Doctrines; and the glorious Effects it hath upon the Hearts and Lives of true Believers.—You may know (as, blessed be God, Multitudes do know, by Experience) how it conquers Men's Corruptions, changes their Natures, pacifies their Consciences, fills their Souls with Light and Joy, strengthens them against Temptations, sweetens the Afflictions of Life; and fortifies 'em against all the Pains and Terrors of Death.—And you also may know, that this Gospel is the Gospel of Christ, and consequently that these wonderful Effects, which so apparently carry a divine Signature upon them, are produced by him.—All these Things, and others of a like Nature which might be mentioned, are immediately open to your View, most visible and certain; and one would think, that these alone [Page 24] would satisfy the Mind of a serious and impartial Enquirer into the Truth of Christianity. And especially when these are accompanied with such other Credentials of our holy Religion, which (though not so directly in View, yet) by necessary Consequence give us the same Assurance and Cer­tainty of the Truth.

But it's Time I should come more directly to an­swer the Objection; and to shew you, how it may by necessary Consequence be known, that the Facts upon which Christianity principally depends, are certainly true.

You your self must own, it's impossible that those Doctrines can be false, which are attested by so many and such Kind of Miracles, as are said to be wrought by our Lord Jesus Christ and his Apostles.—For God cannot set his Seal to a Lie; nor confirm a horrible Imposture, by his immediate Attestation from Heaven.

You must own, that it's impossible for the Apostles and other Witnesses of these miraculous Operations, to be themselves deceived, while they had all the Means of Certainty in the Case before us, that ever any Man had in any Case whatso­ever.

You must likewise own, that it's impossible for a great Number of sober, judicious, and apparently honest Men, to spend their Lives in a continued Conspiracy against their own Ease, Comfort, Honour, Life, and eternal Welfare, for no other Motive, but to deceive the World; and bring eternal Ruin upon themselves and their Fellow-Creatures; as these must have done, if they knew those Facts to be false, [Page 25] which they publish'd at their Peril, and sealed with their Blood.

You must also own, that it was impossible to de­ceive the World about them, at the Time when these Facts were done, by reporting, that such mi­raculous Operations were openly perform'd before them all, which none of them knew any Thing about.

You will certainly own, it's impossible that they could deceive the Churches to whom they wrote, by vain Pretences, that each one of these had themselves the extraordinary Gifts of the Spirit, such as Tongues, Miracles, Healing, Prophecy, and the like, when every one of them knew that there was nothing in it.

You must in like Manner own it impossible for such Multitudes of People, for so long a Tract of Time, to be imposed upon by Pretences of miracu­lous Operations; and none of them ever detect the Imposture, so much as in one single Instance, while all of them had the Opportunity of doing it when they pleased, if the Facts had not been true.

Can you imagine it any Ways possible, that such Multitudes in the first Ages of Christianity, in such distant Countries and Nations, should conspire to­gether to acknowledge these Facts, and the Doctrines founded on them, at the Peril of their Lives; and no Man among these Professors themselves, or a­mong the Hereticks and Apostates that fell away from them, should discover the Fraud, either living or dying?

[Page 26]You will certainly own it utterly impossible, that so many Thousands, in so many Lands, could with Joy and Chearfulness submit to such poor and afflic­ted Lives, and to such cruel and barbarous Deaths, as were the common Lot of the first Christians, in Confirmation of a Religion, founded upon Facts which they knew to be false.

And you must acknowledge it also altogether im­possible, at any Time after these Facts were preten­ded to be done, to palm the History of them upon the World, if it was false; and to perswade so many Nations to receive it for Truth.—It were im­possible to perswade any Nations, and much more all the early Nations of Christendom, that at some distant forgotten Age there were a Number of Men that came among them, taught them the Doctrines of Christianity, confirm'd the same by Miracles, baptized them into the Faith; and established a settled Order of the Ministry in their Churches: From which Time, they have all of them professed the Christian Faith; had the New Testament in their Hands; and enjoy'd a continued Succession of Ministers and Or­dinances.—Let an Attempt of this Kind be made upon our Indians, and try, if any one Man among them, can be impos'd upon, to believe these Things.

To this I may add, that it is absolutely impossible, at any one Time, to have obtruded the inspired Wri­tings upon the World, if they were indeed spurious; and to have made all the Christian Nations believe, that these were written in the Apostolick Age, spee­dily translated into divers Languages, publickly kept, and publickly read and preached in their Churches; [Page 27] that they and their Fathers before them had always reverenced and esteemed them as the Rule of their Lives; and their Guide to eternal Happiness.—What Success, but Scorn and Derision, could be hoped for from such an Attempt?

I may once more subjoin to all this, that it is at least highly improbable, that the early Writers against Christianity should never deny these Facts, if they were not notoriously true, when they could not want Advantages to detect any Fraud or Deceit, that can possibly be supposed in a Case of this Kind.—And it is yet more improbable, that any of the Adversa­saries of Christianity should confirm the Truth of these Facts, as we find some of them do, if they had not been most apparently and undoubtedly true.

And now, Sir, what can be wanting, what can you demand or desire more, to confirm you in the Faith of Christianity? It is establish'd upon the Veracity of God himself; upon those Facts, by which he has from Heaven attested to the Truth of it; and these Facts are verified by Evidences, which cannot possibly deceive us.—By believing therefore, we set to our Seal that God is true: But he that believeth not, maketh him a Lyar; because he believ­eth not the Record that God gave of his Son.

You may perhaps tell me, that if you had seen these Miracles your self, you would have believed them.—But han't every Body else the same Claim to this Sort of Satisfaction as you; and the same Reason to desire, to be Eye and Ear-Witnesses of such miraculous Operations?—At this Rate, Mira­cles would cease to be miraculous, they would be­come [Page 28] come common and familiar Things; and no longer strike the Mind with any Conviction at all, any more than the ebbing and flowing of the Sea, the rising and setting of the Sun; or any other such Displays of the divine Power, in the common Course of Providence.

Upon the whole, there is no Evidence wanting, to leave the Unbeliever inexcusable.—There is Evidence every Way sufficient, to satisfy the Mind of an impartial Enquirer after Truth. And it is impossible for any Man in the World to imagine any Means of Confirmation in this important Truth, superiour to what is herein set before you.—How unreasonable would it therefore be, to require more Evidence in a Case, wherein we have already as much as we are possibly capable to receive?—That it may be effectual to establish you in the Faith, is and shall be the Prayer of,

LETTER III. Wherein an his­torical Account of the Birth, Life, Passion, Resurrection, Ascension, and future Kingdom of our blessed SAVIOUR, is collected from the Pro­phecies of the Old Testament.

I Rejoice to hear from you, that any Endeavours of mine have contributed in the least towards your Satisfaction. I am thereby the more en­couraged to hope, that your remaining Difficulties may easily be obviated ; and particularly, that it will not prove difficult to answer your present De­mand ; to shew you ‘how you may certainly know that the Prophecies of the Old Testament bad a di­rect Reference unto Jesus Christ.’—You may know this by the exact Accommodation of the Prediction with the Event. That this therefore may be set before you in a proper Light, I will endeavour to give you (in the Form of an History) a brief Re­presentation of our blessed Saviour, gather'd from the Old Testament; and leave you to compare this with the Narrative of him in the New.—If these agree, you thereby have a certain Discovery of the divine Original of these Prophecies; since none [Page 30] but an omniscient Mind could possibly foresee these Events. And you have likewise the same Cer­tainty, that Jesus Christ is the predicted Messiah, and that his Mission is divine, since what was foretold of the Messiah in the Prophets, is fulfilled in him.

The Time of the Manifestation of this glorious Person, whom I am now to describe, was during the Continuance of the Kingdom of Judah, while a Scepter was in the Hand, and a Lawgiver came from between the Feet of that Tribe, ^(a) while the second Temple was yet standing, ^(b) just 450 Chaldee Years after the Decree went forth to restore and to build Jerusalem, which was in the twentieth Year of Artaxerxes Longimanus, King of Persia. ^{(c) *} —This King likewise came into the World, and the God of Heaven set up his everlasting Kingdom, at that Season of the fourth or roman Monarchy, ^(d) when there was an End put, to the dreadful Shaking of the Hea­vens and the Earth, the Sea and the dry Land, and indeed of all Nations, by the Wars of Alexander the Great, the four Kingdoms that arose out of his Conquests; and the Romans the Conquerors of them all; and when Peace was restored to the World, ^(e) which happen'd when Augustus Caesar was Em­peror of Rome, and Herod the great was King of Judea.

[Page 31]As to the Pedigree or Descent of our blessed Sa­viour, it must be consider'd with Respect to the two different Natures, that were united in this glo­rious Person. For how wonderful soever it may appear to us, the Man Christ Jesus was also Imma­nuel, God with us ^(f) and that divine Child which was born, and that Son which was given to us (at the Time before described) is the mighty God, and the everlasting Father, as well as the Prince of Peace. ^(g) He is that God, whose Throne is for ever and ever; ^(h) and though a Man, yet such a Man, as is also God's own Fellow. ⁽ⁱ⁾ Now, if we consider his Descent, with Respect to his divine Person, it must necessarily be, that though he be God the Father's Son, and begotten by him, ^(k) yet his going forth must have been from of Old, from Ever­lasting. ^(l) And it is accordingly true, that the Lord Possessed him in the beginning of his Way, before his Works of old: He was set up from Everlasting, from the Beginning, or ever the Earth was. ^(m)—Being thus necessarily stopt from looking any further than to Eternity, and to him that inhabits Eternity, in considering the Original of his divine Person; I proceed to take Notice, that in his human Nature, he descended from the Loins of Abraham, ⁽ⁿ⁾ of Isaac, ^(o) and of Jacob, ^(p) from the Tribe of Ju­dah, ^(q) and from the royal Family of David; ^(r) and that in a Way surprizingly different from any ordinary human Generation, a Virgin conceived and [Page 32] brought forth this Son, whose Name is Immanuel; ^(s) and this new Thing did God create in the Earth, that a Woman hath compassed a Man. ^(t)

The Place where our blessed Saviour was born, was Bethlehem-Ephratah. This Town, though but little among the Thousands of Judah, was honoured with being the Place out of which he came forth who is the supreme Ruler in Israel. ^(u) Here he was born: but this was not the Place of his chief and principal Residence; that was Galilee of the Na­tions. This People who had walked in Darkness, saw this great Light among them: even upon them who had dwelt in the Land of the Shadow of Death, hath this Light shined. ^(w)

The Circumstances of his appearing in the World, were low, mean and abased; very different from the Expectations Men had entertain'd of the Messiah; and therefore he was despised and rejected of Men, they hid their Faces from him, he was despised, and they esteemed him not. ^(x) Nay, many were astonished at him, his Visage was so marred, more than any Man; and his Form, more than the Sons of Men. ^(y) So far was his Appearance from that Glory and Majesty, that Pomp and Splendor, which was expected in the Messiah, that he was consider'd as a Worm and no Man, a Reproach of Men ; and despised of the Peo­ple. ^(z)—Even the Priests and Rulers themselves, who should have been the Builders of the Jewish Church, refused this Stone, which is become the Head of the Corner. ^(a)—And the Reason of this was, that [Page 33] they saw no Form nor Comeliness, no Riches nor Honour, no Magnificence nor Beauty in him, that they should desire him. ^(b)

The Characters, in which he appeared in the World, were those of a Prophet, Priest, and King: to each of which, it is proper to speak something particularly.

The Lord our God did in the Person of our blessed Saviour, raise up unto his People a PROPHET, like unto Moses, the greatest and most eminent Prophet of the Jewish Church: he put his Words into his Mouth, that he might speak unto them, whatsoever he com­manded him; and held his People under the strong­est Injunction upon their Peril, to hearken to the Words, which this Prophet should speak in his Name. ^(c) And as our Lord Jesus Christ, was destined by God the Father unto the prophetical Office, he chearfully undertook it. Lo, I come (says he) in the Volume of the Book it is written of me, I delight to do thy Will, O my God: Yea, thy Law is within my Heart. ^(d) And as he chearfully undertook, so he dili­gently and faithfully discharg'd this sacred and important Trust. He as a wonderful Counsellor, ^(e) preach'd constantly to the People and made known the whole Mind and Will of God to them; and could make this Appeal to his heavenly Father, I have preached Righteousness in the great Congregation. Lo, I have not refrain'd my Lips, O Lord, thou know­est. I have not hid thy Righteousness within my Heart. I have declared thy Faithfulness and thy Salvation. I have not concealed thy Loving kindness and thy Truth [Page 34] from the great Congregation. ^(f) He constantly preached among the People the blessed and joyful News of a glorious Salvation from their Sin, Guilt, Danger and Misery. The Spirit of the Lord God was upon him, because the Lord had anointed him to preach good Tidings unto the meek, he sent him to bind up the broken hearted; to proclaim Liberty to the Captives, and the opening of the Prison to them that were bound, to proclaim the acceptable Year of the Lord, to comfort all that mourn, to appoint unto them that mourn in Zion, and to give unto them Beauty for Ashes, the Oyl of Joy for Mourning; and the Garment of Praise for the Spirit of Heaviness. ^(g)—He exercised most tender Compassion to dark, doubting and tempted Souls. The bruised Reed did he not break; and the smo­king Flax did he not quench, until he brought forth Judgement unto Truth. ^(h) He strengthened the weak Hands; and confirmed the feeble Knees; and said to them of a saint Heart, Be strong, fear not. ⁽ⁱ⁾—He warned the careless and secure Sinners of their Misery and Danger; and Proclaimed unto them the Day of Vengeance of our God. ^(k) He warned them to be wise, to serve the Lord with Fear; and to kiss the Son, lest he should be angry, and they perish by the Way, when his Wrath is kindled but a little. ^(l)—He made the Path-Way of Salvation plain, before the Eyes of all those who believe in him, like an high Way, where the Wayfaring Men, though Fools, could not Err. ^(m)—He consider'd his People as his Flock; and took Care of them, as a most [Page 35] watchful and careful Shepherd. He fed his Flock like a Shepherd, he gathered his Lambs with his Arm, he carried them in his Bosom, and gently led those that were with Young. ⁽ⁿ⁾

I next proceed to give you a View of our Lord Jesus Christ, as the great HIGH PRIEST of our Pro­fession. As such, he undertook to make an Atone­ment and Expiation for our Sins. He bore our Griefs, and carried our Sorrows; the Chastisement of our Peace was upon him, and with his Stripes we are healed. God laid upon him the Iniquity of us all; and he made his Soul an Offering for our Sins. ^(o) Thus he finished the Transgression, made an End of Sin; and made Reconciliation for Iniquity. ^(p) He likewise wrought out a perfect Righteousness for Sinners, whereby they should be justified before God; and accepted of him. God raised up this righ­teous Branch unto David, in whose Day Judah is sav­ed, and Israel dwells safely; and this is the Name whereby he is called, THE LORD OUR RIGH­TEOUSNESS. ^(q) He is one who speaks in Righ­teousness, mighty to save. ^(r) For he has brought in everlasting Righteousness ^(s)—As a Priest likewise, he brings us into a Covenant-Relation to God. He is the Messenger or Angel of the Covenant. ^(t) The Lord in an accepted Time heard him; and in a Day of Salvation has help'd him, has preserv'd him, and given him for a Covenant of the People, to establish the Earth. ^(u) By the Blood of his Covenant, God has sent forth his Prisoners out of the Pit, wherein is no [Page 36] Water; and God has promised that he will keep his Mercy for him for evermore; and that his Covenant shall stand fast with him. ^(w) Thus the Counsel of Peace was between God the Father and him.—In a Word, as our priest, he is our Advocate with the Father; and makes Intercession for Transgressors. ^(x) Thus we see, that according to God's Oath con­cerning him, he remaineth a Priest for ever, after the Order of Melchizedec. ^(y)

This blessed Saviour sustained likewise the Office of a KING. God hath set this his king upon his holy Hill of Zion. ^(z)— The Throne of God (our Sa­viour) is for ever and ever; and the Scepter of his Kingdom is a right Scepter. ^(a)—As a King, he reigns in the Hearts of his People, brings them into Subjection to himself; and makes them willing in the Day of his Power. ^(b) As a King, he sits at God's right Hand; and rules in the midst of his Enemies. ^(c) In his Majesty he rides forth prospe­rously; and his Arrows are sharp in the Heart of the King's Enemies ^(d)—His regal Office was not li­mited to the Time of his bodily Residence among us; for of the Increase of his Government and Peace there is no End. He sits upon the Throne of David, and in his Kingdom, to order it and to establish it, with Judgment and with Justice, from henceforth even for ever ^(e)—Such Cause had Zion to rejoice greatly, and the Daughter of Jerusalem to shout; for behold, her king came to her, just and having Salvation. ^(f)

[Page 37]Having thus shewn from the prophetick Account of our blessed Saviour, the Time of his Manifesta­tion, his Descent, the Place of his Birth, and the Place of his principal Residence, with the Circum­stances of his Appearing in the World, and the Characters in which he appeared; I proceed to observe some of his distinguishing Qualities, and the more remarkable Incidents of his Life and Death.

As to his personal Properties, he was perfectly innocent, and most exemplarily holy both in Heart and Life; and in that Respect, fairer than the Chil­dren of Men. Grace was poured into his Lips, therefore God hath blessed him for ever. ^(g) He was God's righteous Servant, and there was no Deceit found in his Mouth. ^(h) He was the Sun of Righteousness, which arose upon his People, with hea [...]ng under his Wings, or in his Rays. ⁽ⁱ⁾

He was of a meek and lowly Disposition. This King of Zion came to her, not only just and having Salvation; but shewed himself lowly, by most asto­nishing Condescensions ^(k)— He gave his Back to the Smiters; and his Cheeks to them who plucked off the Hair; he did not his Face from Shame and Spit­ting. ^(l) Though he was oppressed and afflicted; yet he open'd not his Mouth. ^(m) He did not cry, nor lift up, nor cause his Voice to be heard in the Streets. ⁽ⁿ⁾

He was endowed with astonishing Wisdom and Capacity. The Spirit of the Lord rested upon him, [Page 38] the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of the Lord. ^(o) Thus did the Servant of the Lord deal prudently, he was exalted and extolled; and was very high. ^(p)—He and only he, of all the human Race, could say, Counsel is mine, and found Wisdom, I am Understanding, I have Strength. ^(q)

Previous to his entring upon his publick Mini­stry, there was a Messenger sent before him, to pre­pare the Hearts of God's People for his Reception, whose Voice cried in the Wilderness, Prepare ye the Way of the Lord, make straight in the Desart a high Way for our God. Every Valley shall be exalted; and every Mountain and Hill shall he made low; and the crooked shall be made straight, and the rough Places plain; and the Glory of the Lord shall be re­vealed; and all Flesh shall see it together: for the Mouth of the Lord hath spoken it. ^(r) Thus God sent one to his People in the Spirit of Elijah the Prophet, before the coming of the great and dreadful Day of the Lord, to turn the Heart of the Fathers to the Children; and the Heart of the Children to the Fathers. He sent his Messenger to prepare his Way before him; and then the Lord whom they sought, came suddenly to his Temple. ^(t)

When he enter'd upon his publick Ministry, God gave him the Tongue of the learned, that he should know how to speak a Word in Season to him that is weary; and he was most painful and diligent in his Work, he was awaken'd Morning by Morning, his Ear was awaken'd to hear, and vigorously to attend to the [Page 39] great Business before him. ^(u)—He began his Ministry in the mountainous Parts of Judea; and how beautiful then upon the Mountains were the Feet of him who brought good Tidings, who published Peace, who brought good Tidings of Good, who published Sal­vation, who said unto Zion, Thy God reigneth. ^(w) As he resided in Galilee (as was before observ'd) so his Ministry early and peculiarly enlightened those dark Corners, the Land of Zebulon, and the Land of Naphtali; though they had dwelt in the Land of the Shadow of Death, this Light shined upon them. ^(x) But then, his Ministry was not limited to them. This Star which came out of Jacob ^(y) enlightened the whole Land of Israel, in that Time of gross Ignorance, and thick Darkness.—They might all be called upon to arise and shine, for their Light was come: and the Glory of the Lord was risen upon them; though Darkness had covered the Earth, and gross Darkness the People, yet the Lord arose upon them, and his Glory was seen upon them. ^(z) He preached Righteousness in the great Congregation. ^(a) He came into the Temple ^(b) and by his preaching there, made the Glory of that latter House, much greater than the Glory of the former, which was built by Solomon. ^(c)—In what Manner he fulfilled his Mi­nistry, has been already consider'd.

In Confirmation of his divine Mission, he wrought many wonderful Miracles among the People, where­ever he went. The Lord their God came among them, he came to save them: then the Eyes of the Blind were [Page 40] opened; and the Ears of the Deaf unstopped; the lame Man leaped as an Hart; and the Tongue of the dumb sung. ^(d) In that Day, the Deaf heard the Words of the Book; and the Eyes of the Blind saw out of Obscurity and out of Darkness, the Meek also encreased their Joy in the Lord; and the Poor among Men rejoiced in the holy One of Israel. ^(e)

When the Stretching out of Immanuel's Wings had thus filled the Land of Judah, it might have been expected, that he would have met with a most joy­ful Entertainment amongst the People: but the Case was otherwise. Though he was for a Sanctuary to some; yet he was for a Stone of Stumbling, and for a Rock of Offence to both the Houses of Israel, for a Gin and a Snare to the Inhabitants of Jerusalem; and many among them stumbled and fell, were broken and snared and taken. For the Testimony was bound up; and the Law sealed among his Disciples ^(e) known indeed and understood by them: but kept hid as a Secret from the Body of the Jewish Na­tion. Notwithstanding the indefatigable Labours of our blessed Lord, in instructing this People, though God made his Mouth like a sharp Sword; and made him a polish'd Shaft in his Quiver: Yet did he find Cause to complain, that he labour'd in vain; and spent his Strength for nought, and in vain. ^(f) Who among all the Jewish Nation were there, that believed his Report? and to whom was the Arm of the Lord revealed? He was rejected and despised of them; and they hid their Faces from him. ^(g) It is true, he [Page 41] had a considerable Number of temporary Fol­lowers, there appeared some Numbers of the Chil­dren of Zion, who rejoiced greatly; and of the Children of Jerusalem who shouted, when they beheld their King come to them, just and having Salvation, lowly and rid­ing upon an Ass, and upon a Colt the Fole of an Ass. ^(h) But we shall quickly see, that this Joy was all turned into Hatred, and Rage, and Malice.

I proceed next to shew the Manner of our Sa­viour's Sufferings, from the Hands of this People. When their Rulers took Counsel together against the Lord, and against his Anointed ⁽ⁱ⁾ He was betray­ed into their Hands, by one of his familiar Friends, in whom be trusted. ^(k) They wounded and bruised him, the Chastisement of our Pea [...]e was upon him, that by his STRIPES we might be healed. ^(l) He gave his Back to the Smiters; and though they buf­feted and spit upon him, yet such was his aston­ishing Meekness and Patience, that he gave his Cheeks to them that plucked off the Hair; and hid not his Face from Shame and Spitting. ^(m) They pierced his Hands and his Feet, ⁽ⁿ⁾ And when they had nailed him to the Cross, they gave him Gall for his Meat; and in his Thirst gave him Vinega [...] to drink ^(o) They mock'd [...] [...]pbraided, and [...] [...]aught him to Scorn, they shot out their Lips, they shook their Heads, saying, He trusted in the Lord, that he would deliver him, let him deliver him seeing he delighted in him. ^(p) In Time, they cut him off from the Land of the Living ^(q) Thus was the Messiah cut off, but [Page 42] not for himself ^(r) For the Transgression of God's People, was he stricken. He made his Soul an Offering for Sin, and he poured out his Soul unto Death, that he might bear the Sin of many, and make Intercession for Transgressors ^(s) After his Death, his Mur­derers parted his Garments among them; and cast Lots upon his Vesture. ^(t) And being dead, he made his Grave with the rich, ^(u) that is, he was buried in a rich Man's Tomb.

Thus I have followed our blessed Saviour to the Grave. But could the Grave detain him? Could it keep him its Prisoner? No! I know that my Redeemer liveth; and that he shall stand at the latter Day, upon the Earth. ^(w) His Flesh might go to the Grave, and rest in Hope; for God would not leave his Soul in Hell; nor suffer his holy One to be so long under the Power of Death, as to see Cor­ruption. ^(x)—After his Soul was made an Offering for Sin, he saw his Seed; and prolonged his Days ^(y) He ascended to the right Hand of God; and the Lord said to him, Sit thou at my right Hand until I make thine Enemies thy Footstool. ^(z)— He ascended on high, that he might lead Captivity Captive; and give Gifts unto Men. ^(a)

Having thus given you some Account from the ancient Prophecies, of the Life, Death and Resur­rection of our Lord Jesus Christ, I shall now pro­ceed to shew you some of the Consequences of this great Event.

[Page 43]And it may be proper in the first Place to take Notice, what were the Effects of the Jews thus rejecting and murdering the Prince of Life; and to shew you, that the People of Titus the Roman Prince came upon them, destroyed the City and the Sanc­tuary, caused the Sacrifice and the Oblation to cease; and the Abominations (or abominable Armies) with their Eagles (and superstitious Rites) to overspread and to make them desolate. ^(b)—When God had laid in Zion for a Foundation, a Stone, a tried Stone, a preci­ous Corner-Stone, and a sure Foundation [...] all that would believe on him, he then took Notice of the scornful Men that ruled in Jerusalem. He laid Judg­ment to the Line, and Righteousness to the Plummet, the Hail swept away their Refuge of Lies; and the Waters overflowed their hiding Place. Their Covenant with Death was disannull'd, and their Agreement with Hell could not stand; when the overflowing Scourge passed through them; and they were trodden down by it, from the Time it went forth it took them, for Morning by Morning it passed over them, by Day and by Night, until it was a Vexation only to understand the Report. For the Lord rose up as in Mount Perazim, he was wroth as in the Valley of Gibeon; and a Con­sumption was determin'd upon the whole Earth, or upon their whole Land. ^(c) The Lord numbered them to the Sword; and they all bowed down to the Slaughter; because when he called they did not answer, when he spake they did not hear: but did Evil before his Eyes, and chose that wherein he delighted not; therefore the Lord said unto them, Behold, my Servants (the Chri­stians) shall eat: but ye shall be hungry. Behold, my [Page 44] Servants shall drink: But ye shall be thirsty. Behold [...] Servants shall rejoice: But ye shall be ashamed. Behold, my Servants shall sing for Joy of Heart: But ye shall cry for Sorrow of Heart, and shall howl for Vexation of Spirit. And ye shall leave your Name for a Curse unto my Chosen, for the Lord God shall slay thee, and call his Servants by another Name; Christians, and not Jews. ^(d)

Another Consequence of the Excision of the Messiah, and his pouring out his Soul unto Death, was the Calling the Gentiles into a Church-State.— Behold God's Servant whom he upholds, his Servant in whom his Soul delighteth, he has put his Spirit upon him; and be hath brought forth Judgment unto the Gentiles. He has not failed nor been discouraged, 'till he has set Judgment upon the Earth; and the Isles have waited for his Law. ^(e) Then did the Barren sing that did not bear; she broke forth into Singing and cry'd aloud, that had not travailed with Child; and more were the Children of the Desolate, than of the married Wife. For she brake forth on the right Hand and on the left; and her Seed inherited the Gentiles; and made the desolate Cities to be inhabited. ^(f) Thus was our Lord Jesus Christ given for a Light to the Gentiles, that he might be for Salvation unto the Ends of the Earth. ^(g) And the Gentiles came to his Light, and Kings to the Brightness of his Ri­sing. ^(h)

Thus you have had a general View of our bles­sed Saviour's Life, Death, Resurrection, Ascension, and Kingdom, out of the Jewish Prophets.—I [Page 45] have not given you all (nor indeed a tenth Part) of the Predictions of the Messiah, that are to be found in the Old-Testament; and yet I have by these brief Hints, given you the Advantage to con­sider, whether these Prophecies did not in all Cir­cumstances exactly agree to the Lord Jesus Christ; and whether they did or possibly could agree to any other Person in the World.

And now, Sir, I leave it to your self to judge, whether we can either have or desire greater Cer­tainty of any past Event, than that these Prophe­cies did directly refer to and were all accom­plished in the Lord Jesus Christ.

Suppose we had as certain Direction, when to begin the forty two Months, or one Thousand two Hundred and Sixty Years of Antichrist's Reign, as we have with Respect to the Beginning of Daniel's Weeks; and you should find, by Calculation that they would terminate in the Year 1746; and be­ing filled with Expectations of the Events of that Year, should (when it comes) actually see all the Popish Princes of Europe brought into Subjec­tion, the Protestant Princes united in Confede­racy, the City of Rome sack'd and burnt, and the papal Hierarchy every where overturn'd; the Turkish Empire destroy'd; and the Jews collected and brought into the Christian Church: would you not acknowledge these Prophecies to be of divine Original; and the Pope and Roman Papacy, to be the Antichrist therein predicted? And would you not also live in certain Expectation of all the other Events, which are foretold as Consequences of this Revolution?—You certainly would. And yet I must take the Liberty to tell you, that there [Page 46] is a much brighter Light shines upon the Prophe­cies concerning our blessed Saviour, in their exact Accomplishment, than this would prove, should all these Circumstances concur, as is here sup­posed.

That the Lord may graciously grant both you and me a sincere Faith in this blessed Saviour; and prepare us both for the great Events that are hastening upon us, is the Prayer of

LETTER IV. Wherein is consi­der'd the Certainty of those Facts, upon which the Evidence of Chri­stianity depends.

YOU mistake in supposing, that ‘ my last Letter has set the Evidence of our Saviour's divine Mission, from the Old-Testament-Prophecies, in the strongest Light.’—There might be much stronger Light brought from the prophetick Wri­tings, in Confirmation of this blessed Truth: and yet you must allow me the Freedom to tell you, that my Letter justly demands of you a firmer Assent, than you are pleased to express, to that fun­damental Article of our Faith and Hope. It re­presents to you more than ‘ a strong Probability, [Page 47] that Jesus Christ is the Son of God, and the Savi­our of the World.’—Consider, I beseech you, whether it is possible, for any or for all created Intelligences, to foresee and foretell such future Events, as depend wholly upon the meer good Pleasure of God; Such Events as are altogether out of the Way of God's ordinary Dispensati­ons of Providence; and such Events as had not the least Probability from the known Laws of Nature, to have ever come to pass; and then to overrule the various Revolutions of Nature and Providence in such a Way, as is utterly incon­sistent with, and in many Instances altogether contrary to, the known stated Methods of God's governing the World, in Order that those Predic­tions (even in every particular Circumstance) should be exactly accomplished.—I intreat you, Sir, to consider the Affair in this View (for in this View it ought to be consider'd) and then tell me, whether the Evidence don't amount to more than a strong Probability.—And consider what Evidence of this Kind you your self can possibly imagine, that would bring your Mind into a full Acquies­cence in this Truth, as certain and undoubted.

If there can be any reasonable Doubt remaining, it must be for one of these following Causes. Either,

1. It must be supposed, that the Jewish Prophets had no such Events in their Eye; that the quoted Predictions had a Reference to something else; or perhaps no Reference to any Thing at all: but were the casual Sallies of the several Authors fruitful Fancies or Imaginations.

But then, if this be supposed, how comes it to pass that they are all so exactly verified?—Cer­tain [Page 48] it is, that the Jews supposed all these Predic­tions to be divine Inspirations, kept up stated Me­morials of them, and longed for their Accom­plishment. And it is equally certain, that at the very Time when they ought to be expected, they were all fulfilled, in every Circumstance.—This is an Affair that demands your Attention.—Here are Predictions of most wonderful amazing Events; such as no Appearances, that ever had been in the World, could any Way lead the Minds of the Prophets to think of, or imagine.—These Even [...]s were foretold as to Time, Place, and many other particular Circumstances, that you see a History of our Saviour's Birth, Life, Death, Resurrection, Ascen­sion, and future Kingdom, could be made up out of these Prophecies:—and to crown the whole, they have all been exactly fulfilled. Now then, I have a Right to demand; Were these from Hea­ven, or of Men? Can the most licentious Imagina­tion apprehend these very numerous and various Predictions to be the Effects of capricious Fancies; and their Fulfilment, a Matter of mere Chance or Casualty? Then may the Epicurean Philosophy take Place again; and the World in all its Glory, Order and Symmetry, be reasonably believed to be the Effect of a fortuitous Concourse and Jumble of Atoms. I hope, this Doubt is cleared out of your Way; and I know of but one more that can re­main: Which is,

2. That there never were any such Predictions of these Things in the Jewish Prophets: but that all of them were written since the Events.

But then, you must suppose, that this was done by the Christians, without the Privity of the Jews [Page 49] and others, who had these Books in their Hands; or that it was done by a joint Confederacy of Chri­stians and Jews.—If the former, you must imagine, that the whole Nation of the Jews, and all the other Nations who had the Greek Translation of the Jew­ish Bible in their Hands, must be perswaded to be­lieve, that they always had and always read those Things in their Bible, which were never there; or else all of them to a Man must be prevailed upon, out of Complaisance to their greatest Adversaries, to interpolate their Bibles, by inserting these Predicti­ons; and not leave to Posterity a single Copy un­adulterated, to discover and correct the Fraud.—But if you chuse the latter of those Supposals, that these Prophecies were added to the Jewish Bibles by a joint Confederacy of Christians and Jews, you must imagine, that the whole Jewish Nation in all their most distant Dispersions, united in a Confederacy to furnish the World with Armour against their own Infidelity; and to represent themselves as the most unreasonable and wicked of all Mankind.—These Absurdities are (I am sure) too gross for you to entertain; and yet I may venture to challenge you to think of any other Way, in which it is possi­ble this could be done.

But you tell me, ‘ It yet appears the greatest Dif­ficulty to you, to come at any Certainty of the Truth of those Facts, upon which the Evidence of Christi­anity depends.’ And I readily acknowledge, that if these Facts are not true, all our Reasonings from Prophecy, and Miracles too, will come to Nothing. It is therefore proper, to consider this Case more particularly.—And in Order that this may be brought [Page 50] into the closest View, and the Conclusion necessarily force it self upon our Minds; let us consider what Consequences must follow upon the Supposal, that these Facts are not true.—You can have no rational Doubt of these Things, but upon one of these Sup­positions: either,

1. That the Apostles, and other Reporters of these Facts, did themselves certainly know that their Narra­tives of these Miracles were all of them mere Ficti­ons and Falshoods: and that they never did in Fact see any such miraculous Works perform'd by Jesus Christ; that they never did see and converse with him after his Resurrection; and that they never had those miraculous Gifts and Powers themselves; nor ever instrumentally conveyed them to others.—Or,

2. That the Reporters of these Facts, and many Thousands of others, had their Senses and Imagina­tions imposed upon; and were made to believe that they did see, hear, and feel, such miraculous Ope­rations, as were never perform'd.—Or else,

3. That this whole History was an After-Game; and a mere Piece of Forgery obtruded upon the World, after the Facts were pretended to be done.

These are all the Suppositions, that can possibly be made in this Case. And I have already in my second Letter offer'd you some Proof, that they are all of them unreasonable and absurd.—However, for your Satisfaction, I will endeavour to shew you under each of these Suppositions, some of those Absurdities that will necessarily follow from them.

In the first Place, If it be supposed, that the Re­porters of these Facts did themselves certainly know that they were false, then it will follow, that Thou­sands [Page 51] of others, before whom these Miracles were said to be done, did also certainly know that they were mere Fictions and Fables. For they were as capable of Certainty, whether they had seen those Multitudes of plain open visible Facts, which are reported, as the Apostles were themselves.—Upon this Supposal, all Judea and Jerusalem must certainly know, that they never saw any such Descent of the Holy Ghost in cloven Tongues upon the Apostles and Company; and that they knew Nothing of those Gifts of Languages, which were pretended.—The several Churches throughout the World, among whom the Apostles went, did certainly know, that they saw no Miracles wrought by them in Confir­mation of their Mission; that they never had nor knew any Thing about those miraculous Gifts, which were said to be so common among them. And yet that all these conspired in the Deceit ( Jews, as well as Gentiles) to the utter Subversion of the Religion in which they had been educated; and Multitudes of them at the Expence of their Honours, Estates, and Lives, not one Person among them all appear­ing to detect the Villainy. The Jews tamely sub­mitting to the Loss of their Religion, and to the Imputation of the blackest Crime, that ever was committed; and the Christian Churches as tamely submitting to all that is shocking and terrible to Nature, rather than contradict and disprove what they knew to be false.—Nay, what is more surpri­zing still, all of these even the greatest Enemies of Christianity among them have not only allowed, but actually asserted the Truth of these Facts; which, upon this Supposal, they might have so easily [Page 52] disproved, to the utter Ruin of the Christian Cause. And to crown all, there can be no Motive in the World imagin'd, to put any of them upon acknow­ledging such notorious and abominable Falshoods.—As I know, on the one Hand, that you cannot swallow such gross Absurdities as these; so I also know, on the other Hand, that you have no Way to avoid them, upon the Supposition before us.

It may be further observ'd, that if the Reporters of these Miracles did themselves know, that their Narratives were fictitious and false, it will also fol­low, that the most vile and wicked Men that ever were in the World, and the most abandon'd to all Sense of Vertue and Piety, did draw up the best System of practical Religion, the most wor­thy of God and Man, that ever was known; that they, contrary to their inward Principles, sat the best Examples, and walk'd according to the Rules of this Religion themselves; yea, without any known Motive, spent their whole Lives in a continued Course of the greatest Toil, Fa­tigue, and Misery, that ever Men did, to promote this Religion, to impress it upon the Minds of others, and to teach them, according to it, to live in the Love and Fear of God.—It will also follow, that these Enemies of God and Godliness (who were so profane, as against their own Light to propagate this Imposture, in the Name of God Almighty) did not only give up the Hopes of future Happiness, but all the Comforts of this Life also, in Vindication of this known Falsehood; that to this End they ven­tured upon every Thing that is most terrible and affrightning to human Nature, and even upon the [Page 53] most cruel and barbarous Death, without the least possible Hopes of Advantage, either in this World or that to come.—For they did know, and could not but know, that they were going themselves, and leading their Followers, upon the Pikes of their numerous and potent Adversaries, without any Pro­spect beyond the Grave (upon the Supposition before us) but of eternal Damnation.—And what still in­creases the Absurdity of this Supposition, is, that not one of these ever retracted this known Falsehood, even in the Article of Death: but boldly encoun­tred the most shameful and painful Death their Ad­versaries could inflict, rather than confess the Truth.—What, Sir, can you possibly imagine of such Conduct as this?—That these Men were not mad and distracted, appears evidently by their Works; which, though plain and familiar, were the most consistent, divine, and rational, that ever appeared in the World.—Here must therefore be a continued Scene of Miracles, one Way or other. It must at least be allowed miraculous, for so many Men knowingly and continually to act in direct Oppo­sition to all their Interests, Comforts and Hopes; and run counter to all the Principles of Humanity, to all the Springs of Action, that were ever known among Men.

Let us now try the second Supposal; and inquire whether it is possible, that the Reporters of these Facts, and all other Spectators of them, had their Senses imposed upon, by any legerdemain Trick, Juggle or Deceit?—Whether, for Instance, the Senses of the Apostles were imposed upon for some Years together, while there were daily Miracles [Page 54] wrought by their Master, before their Eyes? Whe­ther the Senses of whole Multitudes were imposed upon, that they really thought they saw the sick healed, the dead raised, and these Things re­peated again and again for a long Tract of Time, when there was indeed nothing at all in't?—Whe­ther the Witnesses of our Lord's Resurrection were imposed upon, when they supposed they saw him after his Death, ate and drank and conversed famili­arly with him for forty Days together, and beheld him taken up to Heaven before their Eyes?—And whether all the first Churches were imposed upon, when they imagin'd that they saw Miracles repeat­edly wrought among them; and had themselves miraculous Gifts and Powers?—If these extravagant Suppositions are allowed, of what Service can our Senses be to us; and how can we any Way be cer­tain of any Thing whatsoever?—We may as rea­sonably imagine, that our whole Life has been one continued Dream; and that in Reality we never saw, heard, felt, thought, spake, or acted any Thing at all.—Here likewise you must necessarily allow a continued Course of Miracles, one Way or other. At least it must be allowed miraculous, that so great a Part of the World should all lose their Senses together; and yet all of them imagine that they had all this Time their Senses in their full Exercise.

Let us next consider, whether the last of the Suppositions, that the whole History of the Mira­cles wrought by our Lord Jesus Christ and his Apo­stles, was an After-Game, a mere Piece of Forgery, obtruded upon the World in some distant Time after the Facts were pretended to be done, will ap­pear [Page 55] more reasonable, than the others already con­sider'd.

I have spoken something to this in my second Letter, to which I refer you: and shall now only add some Hints further to illustrate the Case before us.—If this last Case be supposed, the Forgery must be palm'd upon the World, either before or after Christianity had generally obtain'd. If this false History was thrust upon the World in some distant Age after the Facts were pretended to be done, be­fore Christianity had generally obtain'd, it will then follow, that all the Historians of those Times (Chri­stian, Jewish, and Pagan) have united in Confedera­cy, to give us a false Account of Christianity's im­mediately succeeding the Crucifixion of Christ, not only in Judea, but in all Parts of the Roman Em­pire.—That they do all agree in this Report, is what you must acknowledge: but how they came to unite in relating such Matters of Fact, which they all (upon this Supposition) must know to be false, is what no Man can possibly imagine.—If this was done after Christianity had obtain'd, it will follow, that a great Part of the World renounced the Re­ligion in which they had been educated, for the de­spised Doctrine of the Cross, and for a Life of continued Contempt, Misery, and Peril, without knowing the Reason why; and altogether ignorant of the Foundation upon which their new Religion was built. For, if they professed Christianity, before they knew the History of Christ's Life, Miracles, Death, Resurrection, Ascension, and before they had heard of the Apostle's Progress and miraculous Works, with the miraculous Gifts of the Holy Ghost, which [Page 56] accompanied their Ministry; they then all agreed to sacrifice their most valuable temporal Interests, and Multitudes of them endured the most terrible Deaths, in a Cause which they knew nothing about, and none of them knew any Manner of Reason why they should do so.—That is, in plain English, a great Part of the World run mad at once, most unaccountably; and from these mad Men, Christianity is descended down to the present Time.

It may be further observ'd, that upon the Suppo­sition before us, it will also follow, that in whatever distant Age from these pretended Facts, this Histo­ry was palm'd upon the World, All Men at once must be perswaded to believe for Truth, what they knew to be false.—These Histories declare, that they were written by the Apostles and immediate Disciples of our Lord, that the Authors of these Histories did propagate the Gospel through the World, did send these Writings to the Churches, to be kept in their Hands, as the Rule of their Lives, and the Directory of their Conduct; and that in Fact, Multitudes of the several Nations were prose­lyted unto, and baptised into the Faith of Christi­anity.—Now was it possible, at any Time whatso­ever, after those pretended Facts, that these Nations could be ignorant, whether these Books and this Religion were handed down to them by their Proge­nitors? Could not every one of the Nations, who are in these Books said to be converted to Chri­stianity, at once conclude that they had never heard any Thing of this Nature before; and therefore, that these Histories were all false and spurious; and [Page 57] consequently not worthy of the least Notice?—Is it possible, that the World should agree to ven­ture both Time and Eternity upon such a known Falshood? Could all the World at once be gulled by such gla [...]ing and open Forgery and Deceit?—In a Word, these Books were many of them directed to large Societies of Men, in different Parts of the World, were early translated into divers Languages, in which they are still extant, have been publickly kept and publickly read in the Churches, have been appealed to by all Parties and Sects; and never called in Question as a Forgery, either by the Friends or Enemies of the Christian Cause.—All these Things put together, we have as much Certainty, that these Histories are not, cannot be Forgery or Imposture, as we can have of any Thing whatsoever, not immediately open to our Senses.

Now, Sir, let us sum up this Evidence; and see what the Conclusion must be.

All Mankind must own, that if the History of these Facts be true; if the Lord Jesus Christ did perform so many astonishing Miracles for so long a Time together, in Justification of his divine Missi­on; If he did himself rise from the dead, com­mission his Apostles to their Work, endow them with the miraculous Gifts of the Holy Ghost, and empower them, by the Imposition of their Hands, to communicate the same miraculous Gifts to others, here was certainly the greatest Interposition of Hea­ven in Favour of the Christian Institution, that can possibly be imagined or conceived.—The Power and Veracity of God himself were at Stake in this Cause: for they were both appealed to, in Confir­mation [Page 58] of the Truth; and both in the most ama­zing Manner display'd, in Answer to that Appeal.—All Doubting in this Case is therefore a Calling in Question the Truth and Faithfulness of God himself, as well his Power.

If this History be not true, then all the known Laws of Nature were changed: All the Motives and Incentives to human Actions, that ever had ob­tain'd in the World, have been intirely inverted: The wickedest Men in the World have taken the greatest Pains, and endured the greatest Hardship and Misery, to invent, practise, and propagate the most holy Religion that ever was: and not only the Apostles and first Preachers of the Gospel, but whole Nations of Men, and all Sorts of Men, Chri­stian, Jew, and Pagan, were (no Body can imagine how or why) confederated to propagate a known Cheat, against their own Honour, Interest and Safe­ty: and Multitudes of Men, without any Prospect of Advantage here or hereafter, were brought most constantly and tenaciously to profess what they knew to be false, to exchange all the Comforts and Pleasures of Life for Shame and Contempt, for Ban­ishments, Scourgings, Imprisonments, and Death; in a Word, voluntarily to expose themselves to be hated both of God and Man, and that without any known Motive whatsoever.—This must be allow'd, or else you must allow, that no Man ever was, or ever can be certain of any Thing; as is more parti­cularly consider'd above.

There now remains one of these three Things a necessary Conclusion from what has been said; Ei­ther (1) That these Consequences may be justified; [Page 59] Or (2) That they are not regularly deduced from the Premises; Or (3) That the Christian Religion is true, and of divine Authority.—I am perswaded, you'll not assume either of the two former of these Conclusions: the latter therefore forces it self upon you.

That the Lord may direct you in the Way of Truth and Path of Life, is the Prayer of,

LETTER V. Wherein some of the internal Evidences of Christia­nity are considered.

ACcording to the Direction given in your last, I shall use the greatest Freedom in my Answer, and laying aside all Reserves, shall presume on your Candour.

You ‘ can't see (you tell me) how these Arguments of mine for the Truth of Christianity, can admit of a rational and consistent Answer.’ How then can you be, but "almost perswaded to be a Christian"? How can you want ‘ some general and easy Directi­ons, how to get rid of those Doubts, which still hang upon your Mind, from the various Difficulties which are continually casting themselves in your [Page 60] Way?’ Do you deal thus with your self in other Cases, of infinitely less Importance? Do you har­rass your Mind with Doubts about other Things which are clearly evident to you, only because you meet with some Difficulties which you cannot readi­ly solve?—This were the Way to down-right Scep­ticism, in every Thing which falls under your Con­sideration, whether natural or moral. And at this Rate, you may call into Question your own Being and all your rational Powers; as well as every Thing you see, hear, or feel. For I dare say, there are Difficulties enough in any or all of these, to puzzle the most sagacious Philosopher that ever breathed; and to nonplus the Inquiries of all the Men in the World.

The Question before you is, Whether the Facts upon which the Evidence of Christianity depends, are clearly proved, and necessarily true? If so, there certainly must be some Way to solve all those Dif­ficulties, whether you have found out the Method to do it or not.—You should likewise consider, that it's of no Importance to the Safety of your Soul, whether you are, or are not, capable to obviate all the Objections which fall in your Way: but it is of eternal Importance, that you build on a sure Foundation; and that you believe in the only begotten Son of God.—This then should be your Method in the Case before you. First, see to your Foundation; examine throughly, seriously and impartially, whe­ther the Evidence for the Truth of Christianity be such, that you have Reason to believe it; and that it would be unreasonable, not to believe it true. And then whatever Difficulties may occur, don't dig [Page 61] up your Foundation; and undermine your Faith and Hope. Don't give your Adversary th [...] Advan­tage [...]o keep you in a continued Suspence, left you live and die an Unbeliever; and so have your Ob­jections removed when it is too late, when your Conviction will but prove your Confusion.—I don't speak this to deter you from examining the most subtil Objections, which the greatest Enemies of Christianity are able to throw in your Way. The Cause will bear the strictest Scrutiny, the severest Trial. And you can hardly imagine any Difficulty, but what has been clearly and judiciously resolved, by one or other of the late Defenders of this glori­ous Cause.—But are you convinced, that the Arguments to prove the Truth of Christianity, admit of no rational Answer? Take then the Apostle's Advice, in all the further Inquiries you shall make, to hold fast the Beginning of your Confidence, stedfast unto the End.

This then is Part of that general Advice I would give you, that you may get rid of those Doubts which still hang upon your Mind.—Follow it, and it will at least lessen your Difficulties, and may make your Way plain before you.—But this is not the prin­cipal Direction, necessary to be taken in this Case. It's of special Consequence, to see to it, that you experience the Power of Christianity in your own Heart.—Reject this Advice; and it is impossible, that you should be rooted and built up in Christ, and established in the Faith. But comply with it; and it is impossible, that Hell and Earth can finally subvert your Faith, and separate between Christ and your Soul.—By this Means, this great Affair will be no [Page 62] longer with you a Matter of mere Speculation, or empty Opinion, but convincing Experience: and Nothing, but your Imperfections and Temptations, can ever make you hesitate about the Truth of those Things, which you sensibly and continually feel the Influence of, upon all the Powers and Faculties of your Mind.—By this you will have the Witness in your self, a Transcript of the Gospel upon your Heart, such a Transcript as will answer to the Original, like as the Impress upon the Wax, to the Signet; or as a well-drawn Picture, to the Lineaments of the Face, from whence it was taken.—By this have Multitudes of Souls been established in the Faith, who have never been able critically to examine the external Evidence, upon which Christianity is foun­ded.—They have not been able to dispute for Christ: but they have dared to die for him.—They have found the Image of God imprinted on their Souls, by the Gospel of God our Saviour: and therefore could not doubt the Power of that Cause, which had produced so glorious an Effect upon them.—Make the Experiment, Sir; and you'll be forc'd to acknowledge the Lord Jesus Christ to be indeed your Saviour, when you feel that he hath actually saved you.

Let me therefore set before you some of the Marks given of a real Christian, in the New-Testa­ment; that when you come to discover the Linea­ments of this divine Image upon your Soul, you may know the Cause from the Effect. In doing this, I shall not descend into all the minute Parti­culars of the Christian's Character: but only set before you a few of the most plain and intelligible [Page 63] Marks, by which a Christian indeed may be distin­guished from all others; and by which he may most clearly discern, that Christ is a Saviour indeed.

And first, the most general Mark, by which this may be known, is, that if any Man be in Christ, he is a new Creature; old Things are passed away; be­hold, all Things are become new. (2 Cor. v. 17.) That he is renewed in the Spirit of his Mind; and that he puts on the new Man, which after God is created in Righteousness and true Holiness. (Eph. iv. 23, 24.)—Here, you may see, is represented a very remarkable and distinguishing Change of State; a Change, which may be known by those who have had the blessed Experience; and a Change, that has been felt by all those, and none but those, who are Christians indeed.—Could you then find this blessed Effect of your committing your Soul and your eter­nal Interests into the Hands of our Lord Jesus Christ, that all the Powers, Passions and Appetites of your Soul are renewed, you could not doubt the Author of the wonderful Change.—You must own it to be from Him, that you are brought to hate what you before loved; and to love what you be­fore hated. Can you help but acknowledge this, when you find, that the Thoughts and Dispositions of your Mind are new; and the chief Subjects of your Care and Meditation are the Things unseen and eter­nal: That the Desires and Affections of your Soul are new; and placed upon the Things that are above, where Christ Jesus sits at the right Hand of God: That your Views and Apprehensions of your self are new; and your haughty and selfish Imaginati­ons are changed, to a humble and contrite Spirit, that [Page 64] trembles at God's Word: That your Confidence and Dependance is new; and instead of depending upon your good Attainments, Purposes, Promises, Reformations, or Duties, you are endeavouring to be found in Christ Jesus, not having on your own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. That your Joys and Satisfacti­ons are new; and instead of rejoicing in your tem­poral and sensual Acquisitions, you rejoice in Christ Jesus, and have no Confidence in the Flesh. That the Objects of your Love and Complacency are new; and instead of loving the World and your Idols, you esteem God's Favour to be Life, and his Loving­kindness to be better than Life; and instead of lo­ving the Company of worldly and sensual Persons, you have your only Delight and Complacency in Men of serious vital Piety; and have this Evidence that you are passed from Death to Life, that you love the Brethren. That your Appetites and Passions are new; and instead of those boundless Desires you were before acted by, you are brought into a humble Subjection to the Will of God; and instead of those turbulent Passions which before had the Ascendant, you experience the blessed Fruits of the Spirit, which are Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance.—And to sum up all, that your Conversation is new; and that you live a Life of Holiness towards God; and of Righ­teousness, Charity, and Beneficence towards Men; endeavouring to fill up every Station, Relation, and Capacity of Life with Duty; and striving to have your whole Conversation as becomes the Gospel of Christ.

[Page 65]This, Sir, is a brief Summary of the true Christian Character. This the Salvation (in its moral View) which our Lord Jesus Christ bestows in this World, upon all his sincere Followers.—No Man ever fail'd of obtaining this, who by Faith unfeigned brought his Soul to Christ, and depended upon him, for his sanctifying renewing Influences.

Now Secondly, Another Thing which all true Christians experience, and none but they, is the spi­ritual Warfare. They have a Warfare with their remaining Corruptions. The Flesh lusteth against the Spirit; and the Spirit against the Flesh. (Gal. v. 17.) And they see another Law in their Members, warring against the Law of their Minds, in order to bring them into Captivity, to the Law of Sin and Death. (Rom. vii. 23.) They have still so many Imperfections remaining in their Hearts, in their Duties, and in their Conversations, as make them groan, being bur­then'd; and cry out, O wretched Man that I am, who shall deliver me from the Body of this Death!—When therefore you are heartily engaged in this War, and feel in your self that you are continually led on to Victory, can you doubt, who it is that ap­proves himself the Captain of your Salvation?—Can you doubt this, when you sensibly feel in your self a Hatred to all Sin, without any Reserve, even to those Sins which by Constitution, or Custom, are so nearly and intimately united to your Affections, as to be­come your Members, even a right Hand, a right Foot or a right Eye?—Can you doubt this, when you feel that you even hate vain Thoughts; and that the Irregularities of your Hearts and Affections, as well as of your outward Conduct, are Matter of your continual Grief and Burden: what you continually [Page 66] watch, and pray, and strive against?—Can you doubt this, when it's your constant Experience, that there is Nothing more grievous to you, Nothing more contrary to the governing Desires of your Soul, than the Prevalence of these Corruptions, and the Deadness, Formality and Distractions, which accom­pany your holy Duties; and when you experience that it is your most ardent and impatient Pursuit, to gain further Victory over the Imperfections of your Heart and Life; and to obtain more uninter­rupted Communion with God, in your religious Approaches to him?—Or, to sum up all in a Word, can this be doubted, when (under the sharpest Con­flict, you can meet with from this Quarter) you are able sincerely to say, that though when you would do Good, Evil is present with you; yet you delight in the Law of the Lord, after the inward Man?

You must, beside this intestine War, have the Trial of another Campaign. You will find Ene­mies from without, as well as within, to main­tain a continual Conflict with. For we wrestle not against Flesh and Blood only, but against Principalities, against Powers, against the Rulers of the Darkness of this World; and against spiritual Wickednesses in high Places. (Eph. 6. 12.)—This is what you have pro­bably had no Experience of. A Prisoner in the Hands of his Enemies, led Captive by them at their Pleasure, has no Acquaintance with the Progress of Wars and Conflicts, Battles and Sieges; makes no Attempts for Victory and Triumph: But submits to the Injunctions of his Conquerors; and the more cheerful his Submission, the more Ease and Comfort he will find.— This you must acknowledge to be eminently true of such who without Opposition, [Page 67] resign themselves voluntary Prisoners into their Ene­mies Hands; as all careless and secure Sinners do into the Hands of Sin and Satan.—But when once Per­sons come to be, in good Earnest, engaged in the Cause of Christ, what violent Opposition do they meet with? What dreadful Temptations do they often encounter, which carry their own Evidence with them, from what Quarter they come?—This I warn you of beforehand, that when you come to the Experience, you may not be discouraged; but established in the Faith of that Revelation, which you find experimentally true.

How frequently are Christians indeed called into this Field of Battle? How frequently are they as­saulted with most violent and impetuous Temptati­ons, which will follow and hurry them, and some­times foil them, notwithstanding all their good De­sires, godly Resolutions, and most active Endeavours after Holiness?—What horrendous blasphemous Thoughts are often injected into the Minds of such, which though the greatest Burthen and Abhorrence of their distressed Souls, yet follow and haunt them wherever they go, and whatever they do, and espe­cially at the Seasons of their nearest Approaches to God?—What doubting Apprehensions, what subtil surprizing Reasonings, will be darted into the Minds of some, even the most establish'd Christians, against the very Being of God; and the Truth of Christi­anity, notwithstanding their highest rational Convic­tion, and fullest Satisfaction of the Truth of these great Fundamentals of Religion?—What horrible and amazing Dispositions and Affections will seem to arise in the Minds of some of the most devout and heavenly Persons in the World; who, in the dread­ful [Page 68] Conflict, are sometimes made to roar by Reason of the Disquietness of their Hearts?—What distres­sing Darkness, Dejections, and Despondings will some Christians be exercised with, after clear and satisfying Evidences of God's Favour, against all the comforting Considerations which can be proposed; and not­withstanding all the former Manifestations of the Love of God to their Souls?—And do not these, and such like fiery Darts of the wicked One, as clear­ly discover the Agency of Satan, as if we saw him make his Attacks in a visible Appearance?

I'm sensible, that many of these Temptations are ordinarily imputed to bodily Disease; because Satan frequently makes the fiercest Attacks upon the weakest Walls, where there is the greatest Prospect of Success—But though bodily Disorder may expose us to Darkness of every Kind, yet what Blasphemy can there be in the Spleen? How came Infidelity by a Lodging in the Humors of the Body? Or how can any disordered Temperature of the Body produce in the Mind (contrary to the habitual Bent and Biass of the renewed Soul) such fierce impetuous and irresistable Blasphemies against the glorious God, and the bless­ed Redeemer of the World? If this be only from bodily Disease, how comes it to pass, that many Persons of vigorous Health of Body, have met with the same distressing Trials?—Herein then the Truth of Christianity is confirmed by Experience, when the Christian meets with the very same Trials, which the Scripture forewarns him of: and the Fierceness of the Combat may not only establish him in the Faith, but strengthen his Hopes of Victory. He sees the divine Original of the Christian Institution, by the Enmity and Opposition of the infernal Powers against [Page 69] it. He feels the Warfare just such as the Scriptures describe: and may therefore conclude, that he has no Temptation but what is common to Men; and may conside in the Captain of his Salvation, that he is leading him on to Victory.

Thirdly, Another Instance, wherein the Truth of Christianity is brought to be a Matter of sensible Experience, is the Comfort, Peace and Joy of a reli­gious Life. Our blessed Lord has told us, that his Yoke is easy, and his Burthen Light. (Mat. xi. 30.) Peace he leaves with his Disciples, his Peace he gives unto them, and this in a Manner which the World cannot given. (Joh. xiv. 27.) And the Apostle represents Christians, as rejoicing in Christ Jesus, with­out Confidence in the Flesh (Phil. iii. 3.) and as having the Love of God shed abroad in their Hearts, by the Holy Ghost, who is given unto them. (Rom. v. 5.)—Now what Doubt can remain in the Heart of a Christian, of the Truth and Faithfulness of these Promises, when he feels them actually fulfilled unto him; when he sensibly feels, that Christ doth not leave him comfortless, but manifests himself to him, so as He doth not unto the World; and when he joy­fully feels the Spirit of God witnessing with his Spirit, that he is a Child of God?

You may perhaps esteem this to be all Cant and Delusion, Enthusiasm or heated Imagination: But is it reasonable in a Man that was born blind, to con­clude, that because he himself has no Idea of Light and Colours, therefore no Man ever saw the Sun; but all Pretences of Delight from the beautiful Appear­ances of the Creation, are mere Chicanry and Deceit?

I hope, Sir, you'll quickly be led forward by the Spirit of God into these blessed Paths of Joy and [Page 70] Peace: and then you'll need no other Argument, to convince you of these glorious Truths, than your own happy Experience.—Then with surprizing De­light, you'll be able to feel the Exercise of Faith in the Son of God; and to apply the gracious Pro­mise, that him who comes to Christ, he will in no wise cast out.—Then you'll feel a most humbling and Soul-abasing Sense of your own Vileness and Unwor­thiness; and with sacred Rapture, admire, adore and praise the Riches of that sovereign Grace, by which you are pluck'd out of the Hands of Sin and Infi­delity, and out of the Jaws of Death and Hell; and become accepted in the Beloved.—Then a Ray of (before unexperienced) Light will break into your Soul, and give you such a spiritual View of the divine Perfections, as you never before had, such a Discovery of redeeming Love, as will fill you with Wonder and Praise.— Then the World with all its empty Pageantry will vanish out of Sight; and you will be no longer emulous of the Riches and Gran­deur of the greatest Men in the World; nor of the Pleasures of the most sensual Epicure.—Your Soul will then be solaced with more pure and substantial Joys, with Delights more answerable to its Desires, and more satisfying to its Taste, than its possible it should find from any of the vain Amusements of Time and Sense.—Then you'll obtain such a sensi­ble and affecting Discovery of the future Glory, as will put your Soul upon the Wing; and excite your most ardent Desires after the more intimate and eternal Enjoyment of that blessed Hope.—In a Word, then the Light will shine out of Darkness, and give you the Light of the Knowledge of the Glory of God, in the Face of Jesus Christ. And if you [Page 71] are favour'd with this delightful View, when you come to encounter the King of Terrors, you will be able to stand the Shock with Courage, with Com­fort and Joy (as I have seen many do) from a de­lightful Prospect of your future Inheritance; and breathe out your last Breath with that triumphant Song, O Death, where is thy Sting! O Grave, where is thy Victory!

It is true, this is not always the happy Frame of every sincere Christian.— We are here in a militant State, and must often meet with fore Conflicts from our spiritual Enemies, as was before observ'd: but when these more exalted Joys and Comforts are wanting, Believers have yet Meat to eat, which the World knows not of.—The Promises will still prove an Anchor for their Souls, to keep them sure and stedfast, in the most tempestuous Seasons.— They will find Delight and Comfort from the Ordinances of God; and at least find occasional Returns of sensible Communion with him, which will make them rejoice more than when Corn and Wine and Oyl increase.— And often, in the midst of their greatest Darkness, they will have sudden and surprizing Gleams of Light and Joy break into their Souls, by which they will before they are aware, become like the Chariots of Amminadib.—At least they will be able to look unto Jesus, as the Author and Finisher of their Faith; and comfort themselves by committing their Souls to him, and venturing their eternal Interests in his Hand.

The Scriptures speak much of these Sealings of the Spirit, the Earnest of our future Inheritance.—The Spirit of God helps his Children to sensible Experi­ence of their undoubted Truth and Reality; whereby [Page 72] they are established in the Faith, strengthned for their spiritual Encounters, and supported under all the Dif­ficulties and Trials they meet with, in their Way to the future Inheritance.—How light soever you may make of what has been said, I hope (Sir) you will live to rejoice in the delightful Experience, as Thou­sands of others have done; and thereby find Oc­casion to say with them, We are Witnesses of these Things, and so is also the Holy Ghost, whom God hath given to them that obey him.

Fourthly, I may yet add another Instance, where­in the Truth of Christianity is made Matter of Ex­perience, which is the Manner how the great Change is wrought, and carried on, in the Heart of every sincere Christian.—There is, I confess, a vast Dif­ference, with Respect to a Variety of incidental Circumstances, in the Methods of the divine Opera­on, in turning Sinners from the Power of Satan to God: and yet the Scripture-Account of this Change, as to the Substance of it, is always found to be exactly verified in all those, who at adult Years are the happy Subjects of God's converting Grace.—This has been continually confirm'd, by the bles­sed Experience of the Children of God, in all the successive Ages of the Church.

How agreeably are we surprized, to see a careless and secure Sinner, who was going on in the Pursuit of his Lusts, harden'd against all the solemn Warn­ings, which he had continually receiv'd from the Word and Ordinances and Providences of God; and deaf to all the pathetick Admonitions of his godly Friends; to see such an one (I say) at once, by some ordinary Passage in a Sermon, in a Book, or in Con­versation, throughly awaken'd out of his Security, [Page 73] and put upon a serious and lasting Inquiry, What he should do to be saved.—His Conscience can no more now, as at other Times, wear off the Impression; nor dare he return to his Mirth and Jollity, to his sensual and worldly Pursuits.—He can no more speak Peace to his Soul, from his general Hopes, or his good Designs; nor rest in any Thing short of an Interest in Christ.—Thus we see the Promise verified, that Christ would send the Comforter to con­vince the World of Sin; and find it most evidently true, that the Word of God is quick and powerful, sharper than any two-edged Sword.—We see a Change made, that no Means, no Endeavours could ever Effect, till a divine Power was exerted to bring it about.

How constantly does the throughly awakened Sinner find, by Experience, the Deficiency of all his legal Attempts, to quiet his Conscience, and to esta­blish his Hopes of the Favour of God?—He sees his Sins too great and numerous, to be expiated by his imperfect Performances.—He feels his corrupt Affections, Appetites and Passions too strong for his good Purposes and Resolutions.—He is deeply sen­sible of so much Defect and Impurity in the best of his religious Duties, as render them utterly unworthy the Acceptance of an infinitely pure and holy God.—He feels his Heart so hard, and his Affections so dead and carnal, that Nothing but an Almighty Power can quicken them.—He knows by Experi­ence, that he lies at Mercy; and that all his own Refuges, and all Endeavours in his own Strength to relieve his distressed Soul, are fruitless and vain.—He finds it indeed the Case of fallen Man, that Nothing but coming to Christ, with Faith in Him, [Page 74] and Dependance upon him for Righteousness and Strength, can give Rest to his labouring and weary Soul.—True it is, there are some convinced Sin­ners that wear off their religious Impressions, and stop short of these Effects, which I have now de­scribed: but these Consequences are always found in all those whose Convictions are abiding and ef­fectual. By these they are always necessitated to fly for Refuge to Christ, and look to Him for that Life and Peace, which they can find no where else.—You will readily allow, that my Station puts me under the Advantage of a particular Acquaintance with the Circumstances of distressed Souls: and hav­ing conversed with very many under Convictions, from Time to Time, I have always found the above Observations exactly verified.

How surprizing is the Change, made in convinced Sinners, when a Ray of divine Light shines into their Souls; and enables them to act Faith in Christ, and to behold the Glory of God, in the Face of Jesus Christ!—Now these Mourners in Zion have appoint­ed unto them Beauty for Ashes, the Oyl of Joy for Mourning, and the Garment of Praise for the Spirit of Heaviness, that they may be called Trees of Righ­teousness. From this Time, they become indeed new Creatures, in all spiritual Respects.—Their Dis­covery of the Excellency and Sufficiency of Christ, whereby they were enabled cheerfully to trust their eternal Interests in his Hands, proves a continued Source of Love to God and Man, and a Principle that constantly inclines them to live soberly, righte­ously, and godly in this present World.—We see this experimentally true, as the Scriptures represent it, that their Faith works by Love, purifies their Hearts, [Page 75] and overcomes the World.—There are indeed some hypocritical Pretenders to Faith in Christ, in whom we don't find these Fruits and Effects of it: But then there are (through the Goodness of God) Num­bers of others, the Tenor of whose future Lives does fully evidence, that their Faith is sincere; and that it produces all the Effects which the Scriptures ascribe to it.

There is no Room to impute this Work to the irregular Sallies of an over-heated Imagination, when we see a thorough and lasting Change both of Heart and Life.—There is no Room to suppose, that En­thusiasm or Fanaticism can have any Hand in this Change, when we see the blessed Effects of Faith in Christ every Way answer the Description given there­of in the Gospel; and when the Believer visibly and in Reality is become a new Man, from the Time of his Receiving and Relying upon the Lord Jesus Christ, for Righteousness and Strength.

And as bad as the Times are, as stupid and unbe­lieving as the World in general appear, we have yet repeated Examples of the blessed Effects of Faith, which I have now described; and of the Ve­rification of that precious Truth, that to as many as receive the Lord Jesus Christ, to them is given Power to become the Children of God, even to them who be­lieve in his Name.

And now, Sir, if you'll review what has been said, don't it evidently appear, that he who believeth on the Son of God, hath the Witness in himself, when he finds the same Change of Heart, the same spiritual Con­flicts, the same Joy, Peace, and Comfort of Soul, and all these wrought in the very same Way and Method, which the Scriptures so plainly and parti­cularly [Page 76] describe?—Can I doubt of the Skill of that Physician, or the Efficacy of that Medicine, whereby I am recovered from a dangerous Disease, to Health and Comfort, exactly in the same Method, and by the same sensible and progressive Steps, as was foretold me?

And is not this Truth made most clearly evident, not only to the Persons themselves, but to all di­ligent Observers, when they find the same Experiences reported by all true Believers in Christ, and all the same external and visible Effects of their Faith, con­spicuous and open to every one's Observation, not in one or two Instances only, but in Thousands of those who profess to have had these Experiences?—As we must necessarily acknowledge the Skill of that Phy­sician, who effectually cures all that submit to his Directions and Applications: so are we constrain'd to acknowledge him for our Saviour, who in the very same Way and Manner, which he has proposed and promised, does actually and effectually save all those who believe in him, and in the Way of his Ap­pointments trust to him for Salvation.

In my former Letters, I have laid before you some of the external Evidences of Christianity: In this I have given you a very brief Sketch of those inter­nal Evidences, which serve to confirm and illustrate the same important Cause.— By the former, the Truth of the Christian Religion is laid open to the Understanding: by the latter it is made Matter of sensible Experience in the Heart.—That the glori­ous Redeemer may enable you to feel the Force of this Reasoning, to your unspeakable Comfort here and Happiness hereafter, is the Prayer of,

LETTER VI. Wherein some Objections against the internal Evi­dences of Christianity, are consider'd and answer'd.

I Don't wonder to find you prejudic'd against ‘ the extravagant Claim to extraordinary Experiences in Religion, lately made by some who are evi­dently under enthusiastick Heats and Delusions.’ But I can't see any Force at all in your Reasoning, that ‘ Because there are many eminent Professors of late, who really have nothing in them but Heat and Shew, and yet make as high Pretensions to the divine Influences, and to special Experience of the Opera­tions of the Spirit of God in their Hearts, as any others can do; therefore all Pretences of that Kind may justly be suspected to flow from the same Cause, and to be the Offspring of a like irregular Fancy and heated Imagination.’

Do you indeed think it just arguing, because some Men make vain and false Shews of what they really are not, that therefore all other Professors of Religion are Hypocrites, as well as they?—Will it follow, because some Men pretend to Literature which they have not, that therefore there are no Men of Learning in the World?—Your Discovery of false Pretenders to religious Experiences, does [Page 78] indeed give you just Reason to presume, that some others may, but no Reason to conclude, that all others must, in the same Manner impose upon the World, by meer delusive Appearances.—If you have disco­ver'd any to be false and deceitful, in their Profession of religious Experiences, it must be because you see something in their Conduct, which contradicts their Profession. But what Reason does this give you, to suspect those in whose Conduct you see nothing which contradicts their Profession.—If you have Reason to conclude the Hypocrisy of the former Sort, from the Evidences which appear against them; you have also Reason to conclude the Sincerity of the latter Sort, from the Evidences which appear in their Favour, and which testify the Reality of the Change they profess.—If you have Ground to suspect the careless, the loose, the sensual Professor, because he is such: By the same Way of Reasoning, you have Ground to conclude in Favour of the se­rious, the watchful and mortified Professor of Reli­gion, because he is such.—If the licentious and pro­fane, the fraudulent and unjust, the censorious and uncharitable, the Despisers and Calumniators of their Brethren, are therefore to be suspected of a false Pre­tence to the divine Influences: By the same Argu­ment, they who are so changed as to become remar­kably holy and righteous, meek and humble, chari­table, benevolent and beneficent, have a just Claim to be esteemed sincere, and to be credited in their Profession of religious Experiences.—There are (through the Mercy of God) Numbers of such yet among us, all of whom have this Change in its vi­sible Effects obvious to the World: and though some of them may be doubtful of their own State, [Page 79] yet all of them declare, that they have received all their Attainments from the Lord Jesus Christ; they have look'd to him, and depended upon him for them all; and have always found, that their Pro­gress in Piety towards God, and in Justice, Kindness, and Charity towards Men, has born Proportion to their chearful Dependance upon Christ for Righte­ousness and Strength.—If some Men are Liars, yet others are credible, and may be trusted, especi­ally when they give us undoubted Evidence of their Truth and Fidelity.—Even so in the present Case, if some Men are Hypocrites, and evidence themselves to be such, we have no Reason from thence to sus­pect the Truth of others Profession and Experiences, whose wonderful Change of Life, and whole future Conversation, are a continual Testimony to the Sincerity of the Profession they make, and to the Credibility of the Experiences which they relate.

But it seems, you are especially prejudiced against religious Experiences, by the ‘ irregular Fancy and heated Imagination,’ which you have observ'd in some Pretenders to extraordinary Attainments in Re­ligion; from whence you seem to argue, that be­cause some of their ‘pretended Experiences are extravagant Flights of a disturbed Brain, and evidently flow from Pride, Self-Esteem, and Un­charitableness towards others, and end in Faction, Division and Alienation of Affection,’ that there­fore, since some of their Pretences are manifestly false and Airy Imaginations, you have just Reason to conclude, that all the rest of their Pretences are of the same Sort, and flow from the same depraved Mind.

I acknowledge, Sir, this is one of the most plausible Objections, that ever I have heard of, against [Page 80] the internal Evidences of Christianity.—And no Doubt, our grand Adversary the Devil has had an especial Hand in blowing up this false Fire, that he may turn away our Eyes from the Glory of the Lord arisen upon Zion.—No Doubt, Satan hath transformed himself into an Angel of Light, in the late extravagant Heats which have appeared in some Places, that so by overdoing, he might undo, and might bring Reproach on the wonderful Work of divine Grace, which has made such a glorious Pro­gress in these Parts of the World.— A Permission of these dreadful Delusions may be esteemed a just Judgment of God upon such as have remain'd care­less and secure in a remarkable Season of Grace, who have resisted the Calls of the Gospel, the Convicti­ons of their Consciences, and the Strivings of the Holy Spirit; that they might thereby be hardened in their Prejudices against vital and experimental Religion, and perhaps finally stumble and fall.

But how plausible soever your Objection may be, your Reasoning is far from conclusive.— WhatIncon­sistency is there in the Supposal, that a true Convert may have some very false Apprehensions and Ima­ginations? that the same Person may have a sancti­fied Heart, and a confused Head? and that he may build upon the true Foundation, such Wood, Hay and Stubble, as must be burnt up?—Our blessed Saviour has undertaken to sanctify the Hearts of all those who sincerely trust in him: but has never promised to make them infallible in all their Conduct.—If therefore, from a Principle of Love to God, these Men should zealously endeavour to serve him, and yet through heated Imaginations, or erroneous Ap­prehensions of their Duty, in some Cases, they [Page 81] should mistake their Way, and suppose that they are doing God good Service, when they are acting counter to the true Interests of Christ's Kingdom, what then? Is it any Absurdity, to suppose they may act from a right Principle, though in a wrong Manner?—The Error is in their Opinions; but not in their Wills. Their Hearts are engaged in God's Service, though their Heads mislead them.—They may have experienced a real Change (in the Manner described in my last Letter) though through Ignorance and Mistake, their Endeavours to serve God are in some Instances irregular and sinful.—They may have had real Experiences in true and vital Piety, at present though their Imagi­nations are imposed on by Enthusiasm, & Delusion.—These Allowances may be made, and ought to be made, for those who hold fast the fundamental Principles of Christianity and practical Godliness; and for none but those—There ought to be such Allowances made for those; because there is No­thing in their Character inconsistent with true and vital Piety: Yet there ought not to be such Al­lowances made for any but those; because Christ has undertaken to lead his sincere Followers into all necessary Truth.—I think, I have good Reason to conclude, that the Case is truly, and in Fact, just as I have here described it, with Respect to Numbers of those, who have run into some of those, who have been con­vinced of and penitently bewailed those Mistakes, do yet (their former Irregularities notwithstanding) walk worthy their professed Experience of a saving Changes; and approve themselves holy, humble, and charitable Christians. And I have the more [Page 82] Hopes of others, who have not yet been convin­ced of their Mistakes, upon Account of their having been seduced into these Errors, by such zealous Leaders, of whose Piety they have so great an Opinion.—But you'll perhaps inquire, what I can say for those Leaders, who have influenced o­thers to these irregular Heats? To which I must answer, that as far as I am acquainted with them, I have Reason for a much better Opinion of the Hearts of some of them, than of their Heads; and must bear them Witness, that they have a Zeal of God, tho' not in every Thing according to Knowledge.

But supposing, as you suppose, that ‘ some of the chief of these Preachers were very wicked Men, who cloaked their evil Intentions under a Shew of Zeal and extraordinary Piety, the better to insure poor unwary Souls into their Delusions, to promote Divisions and Contentions in the Land, and to com­pass their covert Designs:’ My Argument is, on this Supposal, so much the stronger. Herein the Power and Love of the great Redeemer are so much the more conspicuous, that he has out shot Satan with his own Bow; and overruled those At­tempts, for the Promotion of his ownKingdom and Interest, which were levelled against it.—Nothing is more visible, than that great Numbers of poor Sinners have been awakened; and brought to fly to Christ for Refuge. Nothing is more apparent, than that the Consequence of this has (in nume­rous Instances) been the Renovation of their Lives, and their Conversion from a careless, sinful, sensual Life, to a Life of Holiness, Righteousness, Kind­ness and Charity.—In these therefore the Grace of our Lord Jesus Christ is become glorious; what­ever cover'd Designs any of the Instruments were [Page 83] acted by. If these preached Christ even of Envy and Strife, What then? notwithstanding every Way whe­ther in Pretence or in Truth, Christ was preached; and I therein do rejoice, yea, and will rejoice.—It is re­markable, that the great Doctrines of the Gospel, particularly touching the Misery of our natural State, the Necessity of an Interest in Christ, and the Way of Salvation by Faith in him, were preached by them all (whatever human Imaginations were mixed with them) and these had their Effect in a peculiar Manner. Our blessed Saviour has therein blessed his own Institutions; and accomplished the Designs of his Grace, whoever and whatever were the Instruments, by whom these glorious Effects have been produced. As far therefore as a sanc­tifying Change in the Hearts and Lives of Men has been effected, so far must we acknowledge this to be a Work of God; and a Display of the divine Power of our blessed Saviour.—The Mi­racles of divine Grace, which might be wrought by Judas, were as bright a Discovery of the Re­deemer's Power and Goodness, as those were which were wrought by the other Apostles.

But you tell me, that ‘ many of these new Con­verts pretend to mighty Experiences of divine Im­pulses, Raptures, Extasies; and the like: But shew forth no moral Vertues, nor true Love either to God or Man.’ Well, Sir, what follows from this? Are there not many others, who make no Preten­sion to such mighty Experiences of divine Impulses, Raptures, &c. that do shew forth all moral Vir­tues; and have a true Love both to God and Man?—Is it a good Argument, that because there are some mere Enthusiasts, who pretend to such Experiences which the Scriptures do not make [Page 84] the Character of true Christians, therefore they are all mere Enthusiasts, even who pretend to such Ex­periences as the Scriptures do make the Character of all true Christians? —What is Christianity con­cern'd with the Extasies and Heats of such Men as you speak of? Where are these extatical Heats described in the Gospel, as the Marks of the Chil­dren of God? Be their Experiences allow'd to be according to their Pretences, what follows from thence, but that if they have no moral Virtues, these Men's Religion is vain; It is all enthusiastical, unscriptural, and without any Foundation? —But then on the other Hand, the Experiences which I have before described, are such as the Scriptures do make the Marks and Characters of the Children of God: and many there are, that make no Pretences to divine Impulses, Raptures or Extasies, who profess to have had these Expe­riences, and justify their Profession, by living in the Love both of God and Man. Now, I pray, how are such concern'd in the Enthusiasm, of which you complain? Don't the Experiences of these witness for them, as much as the Experiences of the other witness against them? —Here is a visi­ble and effectual Change wrought in them (just such a Change as the Scriptures describe) by which they are brought into a Conformity to the divine Nature, and live worthy their Profession and Cha­racter.—Christ has Promis'd the Sanctification of the Spirit to his People, who depend upon him for it: and what greater Evidence can there be of the Faithfulness of the Promise, than to see and feel its Accomplishment?

But you further observe, that ‘the Demeanor of many of these Pretenders to religious Expe­riences, [Page 85] is directly contrary to that Morality, Beneficence and Charity, which are the Orna­ment and Glory of human Nature.’ —And is not this a strong Confirmation of my Argument? I appeal to you your self, Sir, whether you be not acquainted with many others, that pretend to the religious Experiences which I have described, who are the brightest Patterns of those Graces and Virtues, which are the Ornament and Glory of human Nature.—Here then is a plain and visible Criterion, by which it may be known whose Expe­riences are, and whose are not, from the Spirit of God.—

‘ They are (you say) indeed converted, but it is to Pride and Vanity, to Self-Esteem and Self-Applause.’—But are there not many others, who are con­verted to deep Humility, self-loathing and self­condemning?

‘ They are changed (you say) but it is to Bitterness, Reviling, Censuring, and judging their Neighbours, who are much better than they.’—I allow this Charge to be agreeable to their pretended Experi­ences: But then, don't you see (blessed be God, I am sure I have seen) many others changed to Meekness, Kindness and Love, and brought to es­teem others much better than themselves?

‘Their boasted Experiences (you add) only animate them to Divisions, Factions and Separations.’ But is this the Case of all, who make a Profession of religious Experiences? No: we have Cause to be thankful, the Case is quite otherwise.

‘ They are (you say) often elated with rapturous Joys and Exults, which seem to be the Product of Nothing but Self-Esteem, and an irregular beaten Imagination.’ —Here you inquite, ‘ Must I [Page 86] esteem these to be the Joy of the Holy Ghost, of which your last Letter speaks? If not, how shall I know, that all Pretences of this Kind are not equally fictitious and imaginary?’—This (I confess) de­serves some Attention. For perhaps no one Thing has raised such Prejudices in the Minds of Men against spiritual and religious Experiences, as those Airy Raptures and causeless Exults, that in some Instances have been seen of late.

I would therefore observe to you, that your own Representation of those joyful Transports, of which you complain, is sufficient to distinguish them from those Joys of the Holy Ghost, of which I wrote to you.—You rightly observe, that these false Raptures are the Product of an exalted Imagination.—But you have no Room to conclude this to be the Case with Respect to those spiritual Joys and Comforts, of which I wrote in my last.—I have known a wretched despicable Beggar, cover'd with Raggs and Vermin, who imagin'd himself a King's Son; and expected to be treated accordingly: But how vain and ludicrous soever his Imaginati­ons were, I never thought it an Argument, that there are no King's Sons in the World. He might probably entertain more transporting Apprehen­sions of his imagin'd Royalty, than they who re­ally possess that Dignity, which he so vainly pre­tended to. But must these latter be rejected as vain Pretenders, because of the craz'd Imagination of such a miserable Vagary!

To apply this to the present Case, I readily al­low, that all those Joys and Comforts which flow from the Imagination only, are always but airy and chimerical, false and delusive.—Thus, for In­stance, some will rejoice and triumph, from only [Page 87] imagining themselves Favourites of Heaven; some from being able to paint upon their Imaginations the Miracles, Sufferings, Resurrection, or Ascen­sion of Christ; some from an imaginary Idea of the final Appearing of Christ, and their own fu­ture Glory; and the like: yet all this while the poor Souls forget, that there is one Thing wanting, in Order to make their Joys reasonable and substan­tial; and that is good Evidence of their Interest in that Saviour, and his glorious Salvation, of which they entertain such pleasing Imaginations.—They who have this Evidence (in the Manner described in my last) have a substantial Foundation of Com­fort and Joy, from having that Salvation actually begun in their Souls, which is the Pledge and Ear­nest of their eternal Inheritance: while the others are like to find themselves as much deluded in their Expectation of future Happiness, as they are in the Foundation of their Hopes.

You further represent these rapturous Joys to be the Effect of Self-Esteem. And I readily ac­knowledge, that where it is so, it is always deceit­ful and vain. The divine Influences are always humbling to the Soul which enjoys them.—They therefore are horribly profane, who impute their own Pride and Vanity to the Spirit of God: and consequently they are miserably deceiving them­selves, whose Joy and Comfort flows from an high Opinion of their imaginary Attainments in Reli­gion. They are a Smoke in God's Nostrils, who are saving, Stand by thy self, come not nigh me: for I am bolier than thou.—But then on the contrary, when the humble Soul is lying at God's Foot, self-abasing and self-condemning, adoring the infinite Riches of God's free Grace to such a vile, worth­less [Page 88] Worm; and rejoicing in Christ Jesus, without Confidence in the Flesh; these blessed Effects are worthy of the Spirit of God, by whom they are wrought.—And it is always true, that the Belie­ver's Sense of his own Vileness, Pollution and Unworthiness, bears Proportion to his joyful Evi­dences of the divine Favour.

You further object against the false Pretenders you mention, that ‘ their Conduct don't justify their joyful Assurance.’—This is indeed a good Evi­dence against their high Pretensions to extraordi­nary Attainments in Religion.—For I believe, every Christian does certainly make the same Pro­gress in Holiness, as he does in well-grounded Comfort and Joy. The Objection therefore can no Ways affect those with whom this is an expe­rienced Truth; who always find, that their Hope and Joy quicken them in their spiritual Course, invigorate their Duties, and enlarge their Desires and Endeavours after a Conformity to the whole Will of God.

I must now leave this Matter to your own Re­flections; you your self must judge the Validity of your Exceptions.—Compare the Picture you have drawn of some empty, enthusiastical Preten­ders to religious Experiences, with the Descrip­tion I have given you of those, who have indeed experienced the divine Life: and consider whe­ther there be any real Similitude, in any Marks and Lineaments of their Countenances.—In those is found Pride and Petulance: but in these, Hu­mility and Self-Abasement.—In those, Censori­ousness and Uncharitableness are the distinguish­ing Characters: in those, a charitable preferring others to themselves.— There you see Schism, [Page 89] Contention, and Faction: Here is Kindness, Peace, and brotherly Love.— There imaginary Im­pulse, but here the Word of God alone, is con­sider'd as the Rule of Life. — There Joy and Comfort are consider'd as the Evidence of a good State: Here they are consider'd as the Fruit of good Evidence of Faith in Christ, and of a renewed Nature.— There Religion is supposed to consist in Rapture and Extasy: Here in spiri­tual Affections, and in a heavenly Conversation.— There we find Men building their Hope and Comfort upon their imaginary Attainments: But here we find them making Christ Jesus their only Refuge and Hope.—And to sum up all in a Word, There are high Pretences to religious Experiences without the Fruits of Holiness: But here the happy Effects of this Change appear in the Heart and Life; and justify the Profession to be true, and the Experiences to be indeed what [...] are pre­tended to be.

Upon the whole, there is Nothing more cer­tain, than that the Scriptures do represent what I have set before you, as the real Characters of the Children of God.—It is equally certain, that as an actual Experience of the renewing Change is, from the Nature of Things, absolutely necessary to Salvation, so a Sense of this Change wrought in us is requisite to true Peace and Comfort: And there can be Nothing but a Want of due Atten­tion to this Experience, or Ignorance of the Qua­lity of that Change they have sensibly experien­ced, which keeps Believers in Darkness and Doubts about their State.—The Subjects of this Work can therefore have no greater Evidence that it is from God, than sensibly to feel that it every. Way [Page 90] answers the original Description.—What grea­ter Evidence can they have of the Truth of the Gospel, than a Sensible Experience of the Reality of its Doctrines, and the Truth of its Promises, by this wonderful Work of Grace in their own Hearts, which so visibly carries the divine Sig­nature both in its Operation and Effects; and is so manifestly distinguished from all false Appear­ances and Pretences?—For my own Part, I can­not but look upon the irregular Heats, you speak of, as affording some convincing Evidence in Fa­vour of the Cause I am pleading.—These Things are foretold in the Scriptures.—By these Things Satan is endeavouring to support his own King­dom, as we may reasonably expect he would do. He knows, that he is most likely to play the surest Game, when he transforms himself into an Angel of Light.—And these false Appearances serve for a Foil, to discover the greater Lustre in a true and real Work of divine Grace.

The only Objection against all this, which I can foresee, is that I am philosophizing upon the golden Tooth, and that the Persons I am characterizing, exist no where, save in my Descriptions of them.—But I need add no more to what I have said upon this already, than my Attestation, that I have the Comfort of an inward and intimate Acquain­tance with considerably Numbers of such as those whose I have described.—And if you (Sir) would seek out such for your chosen Companions, your Objections would die of themselves; and the Ar­gument I have insisted upon, would appear in its proper Light and Strength.

I know not what more can be needful to be added upon this Subject, but my hearty Prayers, [Page 91] that the Spirit of Truth would lead us both into all Truth; and that we may know by sensible Experi­ence what is the Hope of Christ's Calling, and what the Riches of the Glory of his Inheritance in the Saints; Which has been justly, though but weakly and very imperfectly represented, in these Let­ters from,

LETTER VII. Wherein the Doctrine of GOD's Sovereign Grace is vindicated; and some Exceptions against it consider'd and answered.

YOU can't imagine how much Comfort you have minister'd to me by your last. I greatly rejoice to hear, that ‘ the more strictly you examine the Cause, the greater Evidence you find of the undoubted Truth and Certainty of the Christian Religion:’ But that ‘ you are filled with Con­fusion, to think how long you have lived at a Dis­tance from that blessed Saviour, who has wrought out such a glorious Redemption for us.’ And I am not at all surprised, to hear you complain, That ‘ you cannot entertain clear Apprehensions of if any Discourse of experimental Religion:’ That ‘ although your last Objections are silenc'd, there are [Page 92] others which fill your Mind with greater Difficulty; and are of much greater Importance, if I have given you a just View of the Case.’ And that ‘ you cannot tell how you can ever be brought to a feeling Sense of the Doctrines of sovereign Grace, which I so much insist on, while they appear to you so inconsistent with Truth, and so unreasonable.’—I am not (I say) surprised at this; for we are naturally prejudiced against these Doctrines; and are not easily brought to receive them, by Reason of the strong Biass there is upon our Minds to the con­trary Principles.—I shall therefore endeavour to consider your several Objections; and how strong and plausible soever they may appear, I don't despair of giving you Satisfaction.

You object, that ‘ if we are of ourselves capable of no qualifying Conditions of the divine Favour, or (to use my own Words) if we must feel that we lie at Mercy, and that all our own Refuges, and all our Endeavours in our own Strength to relieve our distressed Souls, are fruitless and vain, you can't tell to what Purpose any of our Endeavours are; or what Good it will do us to use any Means at all for our Salvation.’

In Order to a clear Solution of this Difficulty, it seems needful to convince you, that this lost, impotent, deplorable State is the Case in Fact, of every unrenewed Sinner, whatever Objections we may frame in our Minds against it: and therefore it is necessary, that he should sensibly perceive the Case to be as it truly is.—And then, it will be proper to shew you, that the Consequence you draw from this Doctrine is unjust; and even directly contrary to the Improvement you ought to make of it.

[Page 93]I begin with the first of these; and shall endea­vour to convince you, that Man is indeed in such a lost and helpless State, that he lies at meer Mercy; and cannot bring himself into a Claim to the divine Favour, by any Power or Ability of his own.—I shall not run into the scholastick Controverfies and subtil Distinctions, with which this Doctrine has been clouded by many of our wrangling Disputers: but shall endeavour to set it in the most plain, easy and practical Light, that I am able.

I think, you must readily grant, that you cannot make an Atonement for your Sins, by any Perfor­mances within your Power.—You are (Sir) to con­sider your self as a Sinner, as a Criminal and De­linquent in the Sight of God.—Your Nature is corrupt and defiled.—Your actual Transgressions of the Law of God have been very numerous; and perhaps some of them attended with special Aggravations.—All your Sins are directly repug­nant to the Perfections of the divine Nature; and consequently offensive to a pure and holy God.—And what greatly increases the Difficulty and Dan­ger of your Case, is, that you are still continuing to act contrary to God in all you do, while your Nature is unrenewed; and while you are without a Principle of Love to God. (I am sure, you will pardon this Freedom; for it is necessary you should know the Disease, in Order to the Cure.)—Judge then your self, whether it can be supposed, that an omniscient Heart-searching God can be pleased with any, even the most devout of your overt Actions, when he knows that your Heart is estranged from him, and your Nature has no Conformity to him; but your Affections are glew'd to your several Idols.—How then can you be reconciled to God, by [Page 94] of your own Performances and Attainments? Can you pay ten Thousand Talents, with less than Nothing? —Can you please God by offending him, as you do by the Obliquity of all your Duties, the De­fects of your best Devotions, and the sinful Affec­tions from whence they all flow?—Or can you have those unworthy Thoughts of an infinite, un­changeable God, as to hope you can make such Impressions upon his Affections, by acknowledg­ing your Offences, and imploring his Mercy, as to excite his Compassion and Sympathy; and to make your impure and unholy Nature agreeable to his infinite Purity and Holiness?—Can your insincere and hypocritical Duties (for such they are all at best, while they proceed from an unsanc­tified Heart) bring the glorious God to take Com­placency in what is directly contrary to his own Nature?—You cannot but see, that these Pro­posals are most unreasonable and absurd. One of these Things must certainly be true; either, first, that you have naturally whilst in an unrenewed State, a Principle of Holiness and Love to God: or secondly, that Works flowing from an impure Fountain, and from a Principle of Opposition and Alienation to God, are yet pleasing to God, will serve to appease him, and will entitle you to his Favour: or thirdly, that you cannot, by any Thing you do, have a Claim to God's Favour, until your Nature is renewed, and you can act from a Principle of Holiness and Love to God. I think, every Man's Experience will confute the first of these, who gives any Attention at all to the natural Dispositions of his own Soul: The second is altogether inconsistent both with the Nature of Things, and with the Nature of an infinitely [Page 95] pure and holy God: and therefore the third is necessarily true.—It won't at all help the Case, to alledge in Barr of what is here said, that Christ Jesus has made an Atonement for us. For what is that to you, while you remain without an In­terest in him?—Did Christ purchase for you a Capacity to make an Atonement for your self?—Did he die, that God might be pleased with what is contrary to his own Nature; and paci­fied with such Duties as can be no better than impure Streams from a corrupt Fountain?

Let Reason sit Judge in the Case before us; and you must allow your Case to be as I have descri­bed it. And it is equally evident, that you have no Power to change your own Heart, and to produce in your self a new Principle of Love to God and Conformity to him, by any Endeavours of your own.—It is visible from what has been already said, that our Hearts and Affections must be re­newed and sanctified, before either our Persons or Services can be acceptable in the Sight of God. And which Way can this be compassed? If you take up Resolutions, these will no longer stand you in Stead, than the Principle of Fear, from which they proceed, is kept in Act.—If you execute these Resolutions in some external Reformations, this is but lopping off the Branches, while the Stock and the Root of the Tree are still alive; the Affections and Dispositions of the Soul being still the same.—If by Fear, or other selfish Mo­tive, you something restrain the present more sen­sible Exercise of your sinful Appetites or Passions, this is but damming up the Stream, and forcing it into another Channel; pull down the Dam, and it will run where it did before.—Certain it is, [Page 96] that every Man naturally loves the World, and the Things of the World, the Objects of his sensual Ap­petites; and loves his Lusts and Idols, more than God: and it is equally certain, that whatever Re­straints he may sometimes put upon these Dispo­sitions, an omniscient Eye beholds the same Prin­ciple in him notwithstanding: and consequently he can never please God, till there be in this Respect a real and thorow Change wrought in all the Pow­ers of his Soul; such a Change as the Scriptures describe by a Translation from Darkness unto Light, from Death to Life, and from the Power of Satan unto God.—And to suppose, that any but. He who first gave Being to our Souls, can give them a new Being, in all spiritual on moral Respects; and make their Dispositions, Appetites, Passions, Contemplations, Desires and Delights, not only differing from, but directly and lastingly contra­ry to what they were, is to ascribe to the Crea­ture what is the peculiar Property and Preroga­tive of the glorious God himself.—Do you (Sir) but make the Trial, and you will find after all your Endeavours, that the Violation of your Promises and Resolutions, the Deadness and Hy­pocrisy of your Duties, the Prevalence of your Sins, and the continued Estrangement of your Affections from God and Godliness, will give you more sensible Conviction, than any Methods of Reasoning can do, that there is a greater Power needful, than your own, to make you a New Creature.

It must therefore necessarily follow, that there is Nothing you are able to do, can give you a Claim to the renewing Influences of the Holy Spirit.—If any Thing you can do, can give you [Page 97] a Claim to the renewing and sanctifying Influen­ces of the divine Grace, your Claim must be either from Merit, or Promise.—Not of Merit; when you can't of your self so much as leave off sin­ing, and thereby running further into Debt to the Justice of God; and this, even in and by the best of your Duties. Your highest Attainments there­fore can merit Nothing but the divine Displeasure.—Not of Promise: for where, I beseech you, has God promised to reward your Insincerity, with his saving Mercy? And how vain are all Pretences to Serve God Sincerely, where there is not one Grain of true Holiness in the Heart? Whatever moral Honesty Men in a State of Nature may boast of, 'tis all but Spiritual Hypocrisy in the Sight of a Heart-Searching God: And can bring none un­der the Promise; which is made to Faith unfeigned, the only Simplicity and godly Sincerity, in the Ac­count of the Gospel.

But I return, to consider your Objection more distinctly.— ‘ The Scriptures (you tell me) promise, that he who seeks, shall find.’—But (Sir) do not the Scriptures also inform us, that many shall seek to enter in at the strait Gate, and shall not be able: that some ask, and receive not, because they ask amiss: And that he who does not ask in Faith, nothing wa­vering, must not think he shall receive any Thing of the Lord? —There is indeed a Promise to him who seeks in Faith and Sincerity: but what Claim can he have to that Promise, who has neither true Faith nor Sincerity?—Will mocking God, and flat­tering him with you Lips, while your Heart is e­stranged from him, intitle you to the Promise?

But you say, ‘ All our Divines tell us, that the most sinful and unworthy may have Access to God [Page 98] through Christ; and this is the Purport of all my Reasoning with you.’—True, by Faith in Christ they may: But God is a consuming Fire to Unbe­lievers. He that believeth not, is condemned already, —What Claim therefore can they have to the Favour of God upon Christ's Account, who have never received him by Faith; and consequently have no Interest in him, nor in any of his saving Benefits?—Can they claim the Benefits of the Covenant of Grace, who are themselves under the Covenant of Works, which curses them, for their not continuing in all Things written in the Book of the Law, to do them? —I intreat you, Sir, to consider this Case: it is of vast Importance to you.—If you have not good Evidence of an Interest in Christ, how can you pretend to the Privileges pur­chased with his precious Blood? How can you pretend to Access to God through him; and a Claim to the blessed Influences of his Holy Spirit?—How can Unbelievers have a Claim to the Fa­vour of God by Christ, when he himself assures us, that the Wrath of God abideth on them?

But ‘ Will not God have Compassion on his Crea­tures, when they do what they can to serve him?’—What Answer would a Prince make to a condem­ned Rebel in his Shackles and Dungeon, that should make this Plea for Pardon? Would the Crimi­nal's doing what he can to serve his Prince (which, in his present State, is nothing at all to any good Purpose) atone for his past Rebellion? Or would this qualify him for his Prince's Favour, while he yet retains the same Enmity in his Heart against him, and won't so much as submit to his sovereign good Pleasure and meer Mercy? The Applica­tion is easy. And it belongs to you (Sir) to con­sider [Page 99] seriously, whether a Sinner, who is dead in Trespasses and Sins, who is in a State of Rebelli­on against God, and therefore under the condem­ning Sentence of the Law, can any more atone for his Sins, or make a reasonable Plea for Grace and Pardon, than the Traitor aforesaid?—But were your Reasoning ever so just, it would afford you no Grounds of Comfort. For there never was, nor ever shall be any Man, that can fairly make this Plea in his own Favour; and truly say, he has done all he can, in the mortifying his Lusts, and in his Endeavours to serve God. There will, after all his Attempts, remain enough neglected, even of the external Part of his Duty, that was most in his own Power, to condemn both his Person and his Services.

You complain, that ‘ the Arguments in the Book I sent you, don't give you Satisfaction ^*.’—Well, I have here added some further Evidence, to what was there offered; and would now call upon you to consider, whether all these Things put toge­ther don't make it evident, that you lie at Mercy, and convince you of those Scripture-Truths, that it is not in him that willeth, nor in him that runneth, him in God that sheweth Mercy; and that God giv­eth his saving Grace only because it hath so seemed good in his Sight.—Consider, whether you can a­lone for past Sins by present Duties, by Duties which are so polluted by the Principle from which they flow: and which have so much Carnality, selfishness, Hypocrisy, and sinful Defects cleaving to them, that if the Iniquity of your mostholy Things be imputed, it must greatly increase the moral Distance [Page 100] between God and you.—Consider, whether while you are under the Law, or Covenant of Works, you are capable not only to fulfil all its preceptive Demands, and so not further expose your self to its Curses; but also to do something towards ma­king Satisfaction to God's Justice for what you have already done amiss, and to merit his Favour.—Or consider, whether you have any Claim to God's Acceptance of your Person upon Christ's Account, without an Interest in him, and whilst condemn'd already by his own Mouth, and under the Wrath of God for your Unbelief.—Consider, whether you can have any Promise of Acceptance to plead, while you remain under the Curse, both of the Law and Gospel.—Consider, whether an omniscient and holy God can be either deluded or gratified with mere external Shews of Religion, when he knows you have an Heart in you that is far from Him.—Consider, whether you can ever make the Case better, by all your Endeavours to change your own Heart, and to create your self anew in Christ Jesus, any more than you can pro­duce a new World.—Consider, whether you dare venture your Eternity upon this Issue, that you sin­cerely do what you can to serve God; and whe­ther there be not such sinful Defects cleaving to your best Performances, as may justly condemn both you and them.—Consider again, whether if you should do all you can in the Service of God, you would do any Thing that would either fully come up to the Terms of the Covenant of Grace; or bear the least Proportion to that Salvation which the Gospel requires.—Consider once more, whether the glorious God has not an absolute Right to dis­pose of his own Favours, just how, when, and [Page 101] where he pleases; and whether he has not assured us, that he will bestow his everlasting Mercy upon none but those who are really conformable to the Terms of the Covenant of Grace.

Now, Sir, if you while unregenerate can neither make Atonement for your past Sin and Guilt, nor come up to the Demands of the Law of Nature: If you can neither please God by your sinful Per­formances, nor, impose upon him by your hypo­critical Shews: If you run further in Debt by the Sin in your very Duties, in stead of paying any Things of the old Score: If you have no Claim to Acceptance on Christ's Account, without a special Interest in him; nor any Claim to the Benefits of the Covenant of Grace, till you actually comply with the Terms of it: If both Law and Gospel condemn you in your present State; and nothing but Omnipotence can change your Heart, and make your State better: If God be a sovereign Donor of his own Favours; and you can have no Promise to plead, while you remain under the Curse and Wrath of God, and a Stranger to the Covenants of Promise: If even you your self must allow all these Things to be undoubted Truths, it must then be true, even to Demonstration, that (while in such a State) you are capable of no Qua­lifying Condition of the divine Favour; and had need therefore to feel that you lie at Mercy.

To conclude this Head, if God himself may be believ'd in the Case, He will have Mercy upon whom be will have Mercy; and whom he will, he hardeneth. Rom. ix. 18.—'Tis not for our Sakes, that he be­stows Grace upon us. but for his holy Name's Sake, Ezek. xxxvi. 22, 31.—He Predestinates us unto the Adoption of Children by Jesus Christ to himself, accor­ding [Page 102] to the good Pleasure of his Will, to the Praise of the Glory of his Grace, wherein he hath made us ac­cepted in the Beloved. Eph. i. 5, 6.—He acts in this Case according to his own sovereign Pleasure, as a Potter that hath Power over his Clay, to make one Vessel to Honour, and another to Dishonour; and we have no Liberty to reply against God: it is insuf­ferable Arrogance for the Thing formed to say to him that formed it, Why hast thou made me thus? Rom. ix. 20, 21.—Sir, as you your self claim a Sovereignty in the Dispensation of your Favours, surely you won't dare to deny a like Sovereignty in the eternal God.—Believe it, the glorious God is a Sovereign Benefactor; and he will be acknow­ledged as such, by all that ever partake of his sa­ving Mercy.

And now I am prepar'd to shew you, that the Consequence which you draw from this Doctrine, is unjust; and even directly contrary to the Improve­ment you ought to make of it.

And the Reason I offer for this, is, that a reali­zing Belief of the Truth before us directly tends to bring most Glory to God; and most Safety, Comfort, and Happiness to your self.—It is easy to conceive how it conduceth most to God's Glory, for us to consider him as the Fountain and Foundation of all Grace and Mercy; and to consider all the Favours we enjoy or hope for, as flowing from the meer Goodness of his Nature; and not from any Motive or Inducement which we can possibly lay before him.—In this View of the Case we do that Honour to an infinite and e­ternal Being, as to suppose him a self-existent, independent, and immutable Sovereign: while, on the contrary, to imagine our selves capable by [Page 103] any Thing we can do, to change his Purposes, engage his Affections, or excite and move his Compassions towards us, is to conceive him to be altogether such an one as our selves, liable to new Im­pressions from our Complaints or Persuasions, mu­table in his Affections, and dependant upon our Duties for the Exercise of his Grace.—And I leave it to you to judge, which of these Apprehensions are most worthy of that God, who is infinitely exalted above us; and is without any Variation or Shadow of turning. I leave it likewise to you to judge, which Principle is most likely to subserve our best Interests, that which does most Honour, or that which does the most Dishonour to God.

If we apply this to the present Case, I ask, In which Way can we find most Encouragement to seek or strive for Mercy? In which Way have we the best Prospect of Success? By entertaining false and dishonourable Conceptions of the divine Be­ing, and denying to God the Glory which is due to his Name? Or else by lying at the Foot of a Sovereign; and thereby ascribing to him the infinite Perfections of his excellent Nature?—Though in this latter Way, you can make no Change in God, you will nevertheless have the Evidence that he has made a Change in you, and a comfortable Prospect, that by bringing you to a Submission to his Sovereignty, he has a Design of special Favour to your Soul.

If we should yet further continue our View of this Case, it will appear, that a Submission to the mere sovereign Mercy of God is most conducive to your own Comfort, Safety, and Happiness.—This Consideration is a just Foundation of Comfort and Hope, in that it obviates the Darkness and Discou­ragements [Page 104] that would otherwise arise, from a Sense of your Guilt and Unworthiness, and from your Impotence and unavoidable Infirmity and Im­perfection in the Service of God.—What Hope could you find from your Duties; when after your best Endeavours, you would see so much Deadness, Formality and Hypocrisy, in your highest Attain­ments?—What Hope from your Reformations; when you find so much Sin and Corruption gain­ing Ground against all your good Purposes and Resolutions? —What Hope from your good Af­fections, when so much Hardness of Heart, World­lymindedness, Sensuality, and carnal Dispositions are separating between God and you? —Can you quiet your Soul by imposing upon an omniscient God, with your vain Shews and flattering Pre­tences? No, Sir, if you have any true Discovery of your own Heart, these Considerations must con­tinually perplex and distress your Soul, with dis­tracting Fears and Despondencies, as long as you are thus compassing your self about with Sparks of your own kindling. For these Defects and Imper­fections will certainly accompany your best Re­solutions, Endeavours and Attainments.—But then, on the other Hand, if you lie at Mercy, and sub­mit to God as the sovereign Disposer of his own Favours, you have good Grounds of Encourage­ment and Hope.—Are your Sins great, and great­ly aggrav [...]ed? The mercy of God exceeds them all.—Have you no agreeable Qualifications, to re­commend you to the Favour of God? Multitudes of others have found Mercy, who had no bet­ter Qualifications than you have.—Have you no special Promise to depend upon, as belonging to you, while in an unconverted State? Yet is [Page 105] it not sufficient, that you have gracious Encou­ragement to leave all in the Hands of that Mer­cy, which infinitely exceeds your highest Appre­hensions or Imaginations?—Are you uncapable to come up to the Terms of Grace, proposed in the Gospel? There is yet Hope in God's omni­potent Mercy, that he will work in you both to will and to do, of his own good Pleasure. He has done it for Thousands of Sinners, no better than you.

Now, Sir, look around you; and see what Re­fuge you can possibly betake your self to.—You are in the Hands of Justice; and which Way can you make your Escape? If you attempt to fly from God, you perish: but if you fly to him, there is Hope.—He is Sovereign in the Donation of his Fa­vours; you have therefore as good a Prospect of obtaining Salvation (in the Use of appointed Means) as any unregenerate Person in the World.—Your Defects and Demerits need not be any Discouragement: For his Mercy triumphs over the Guilt and Unworthiness of the greatest Sin­ners.—Is it therefore not your greatest Safety to lie at his Foot, in the Way of his Appointments, where there is a blessed Hope set before you?—In this Way you have the infinite Mercy of God, the gracious Encouragements of the Gospel, the glorious Success of so many Thousands who have tried this Method, to animate your Diligence and Hope. And there is no other Way, in which you have any Encouragement to expect renewing Grace and pardoning saving Mercy.

Since you wholly depend upon God's free so­vereign Mercy, you should use the more diligent and earnest Application, in all the Ways of his Appointment, that you may obtain it.—Since you [Page 106] must obtain Mercy of God, or perish, O with what Diligence and Importunity, with what Ardou [...] of Soul, should you address the Throne of Grace, for Deliverance from your Guilt and Danger?—Since in a Way of Sovereignty, God is pleased to bestow his special Grace, with an Interest in his Son and his great Salvation, at what Time and by what Means it shall seem best in his Sight, you should therefore at all Times, and in the Use of all the Means of Grace, be Seeking the Lord, while He may be found, and calling upon Him while he is near.

Can it be thought just Reasoning, that because you cannot help your self, and there is none but God can help you, it's therefore in vain to apply to him for Help? That because you have no Claim to his Favour, but sly at his Mercy, you will not therefore seek Mercy at his Hands?—Does not this, at the first View, appear contrary to all the Methods of Reasoning we should use in any other Case?—Can you promise your self Com­fort, from such Reasonings and such Conclusions as these, in your last expiring Moments, when your Soul is entring upon its eternal and unchan­geable State?

But you object, ‘ If God in Sovereignty designs Mercy for us, we shall obtain it, whether we seek, or no: and if not, it's in vain to Strive.’—To this it's sufficient Answer, that God never does in So­vereignty appoint Salvation for any, in the final wilful Neglect of Gospel-Means.—He is sovereign in the Appointment of the Means, as well as of the End. The same glorious Sovereign, who as­sures us, it is not for our Sakes that he bestows his special Grace upon us, but for his own Name's Sake, does also let us know, that he will be inquired [Page 107] of by the House of Israel, to do this for them.—Whence it follows, that if we have not a Heart to seek with earnest Diligence, for the gracious Influences of the Spirit of God, there is no Pro­spect we shall ever obtain. For God will make us feel the Want of his Mercy, and will make us esteem his Salvation worthy of our Care and Pains; or leave us to the unhappy Effects of our own Madness and Folly.—But if we have Hearts given us, to be humbly and earnestly attending upon the Means of Grace, it is an encouraging Sign, that he who has excited our Diligence, intends to crown it with Success.

You see, Sir, I have obeyed your Commands; and have addressed you with as much Plainness and Familiarity as the Cause requires, and you yourself have demanded.

That God may effectually bring you to submit to the Terms of his Grace, and enable you so to run, as that you may obtain, is the Prayer of

LETTER VIII. Wherein the Difference between a true saving Faith, and a dead temporary Faith, is distinctly consider'd.

YOUR Complaints do exactly answer my Expec­tations. It is not your Case alone, to have ‘ unworthy Apprehensions of God, vain trifling Ima­ginations, [Page 108] and strange Confusion of Mind, accompa­nying the Exercises of Religion.’ It is no new Thing for those who are setting out in earnest in a religious Course, to find by Experience, that their ‘ Progress in Religion bears no Proportion to their Purposes.:’ And that their ‘ good Designs and Resolutions, come to but little more than out-side Ap­pearances, and no Way answer their Hopes.’—It's Matter of Thankfulness, that you have a feel­ing Sense of this.—I hope, if no other Arguments will convince you of the Truth of what was insis­ted on in my last, you will at least be convinced by your own Experience, that you lie at Mercy.

You ‘ thank me for my Plainness and Faithfulness to a poor wretched Insidel, who yet breathes, out of Hell, by the mere Patience of an affronted Saviour.’—I had not only the Warrant of your Commands, but the vast Importance of the Concern before us, to embolden me to lay by all Reserves; and even to transgress the common Rules of Decorum and Respect, in my former Letters. And you need not ‘ conjure me to retain the same Freedom.’ I am no Courtier; nor am I at all acquainted with the fashionable Methods of the Beau Monde. I shall therefore apply my self, according to my Capacity, in my accustomed Methods of Address, to answer your Desires.

You ‘ Observe, that I insinuate as if Men may believe the Truth of the Gospel, without a saving Faith in Christ, without an Interest in him, or a Claim to the Benefits of his Redemption. You there­fore desire I would give you the distinguishing Cha­racters of a saving Faith; and shew you wherein the Difference lies, between a true Faith, and that which is common to Hypocrites, as well as to Chri­stians indeed.’

[Page 109]I do indeed insist upon it, that Men may noti­onally and doctrinally believe the Truth of the Gospel, without a saving Faith in Christ, and with­out an Interest in him, or a Claim to the Benefits of his Redemption.—This is a Truth clearly taught in the Scriptures; and abundantly evident from the Reason and Nature of Things.—If any there­fore should expect Salvation, from a mere doctri­nal and historical Faith in Christ, they will in the Conclusion find themselves disappointed, and a­shamed of their Hope.

We read (Joh. xii. 42, 43.) of many of the chief Rulers who believed in Christ, but dared not confess him; for they loved the Praise of Men, more than the Praise of God.—And will any Man imagine, that such Believers who dare not confess Christ before Men, shall be confessed by him before his Heavenly Father and his holy Angels, in the great Day of Retribution?—Will any Man imagine, that our blessed Lord will own such for his sincere Disci­ples and Followers, who love the Praise of Men, more than the Praise of God?—Here then is a clear Instance of a doctrinal and historical Faith, which was not saving; and could give no Claim to the Promise made to true Believers.—We have this Matter further illustrated and confirm'd by the Apostle James, in the second Chapter of his Epis­tle; where we are shewn, that such a Faith is dead, being alone; that it is but a Carcase without Breath. As the Body without the Spirit is dead, so Faith without Works, is dead also. Of such a Faith we may therefore say with the same Apostle, What doth it profit, though a Man say that he has Faith? Can Faith save him?

[Page 110]But I need not multiply Scripture Quotations in this Case. It is what is continually confirm'd to us by our own Observation.—How many do we see every Day, who acknowledge the Truth of the Gospel, and yet live worldly, sensual and vicious Lives; who profess they know Christ, but in Works deny him; who call themselves by his Name, and yet value their Lusts and Idols above all the Hopes of his Sal­vation; and even run the Venture of eternal Per­dition, rather than deny themselves, take up their Cross, and follow him?—Now there can be nothing more certain, than that these Men are utterly unquali­fied for the Kingdom of God; and that they can have no special Interest in Him who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works.

As, on the one Hand, there is a gracious Promise of final Salvation, to all who believe on the Lord Jesus Christ. He that believeth, and is baptized, shall be saved: He that believeth on the Son, hath everlast­ing Life:—So, on the other Hand, there is a Sort of Believers, who can have no Claim to this Pro­mise, nor any Interest in the Salvation by Christ.—It must therefore be of infinite Consequence, that we have indeed the Faith of God's Elect, that we may become the Children of God by Faith in Jesus Christ; and therefore that our Faith be distinct, in its Nature and Operations, from such an empty, life­less and fruitless Belief, with which the formal, worldly and sensual Professor may deceive and de­stroy his own Soul —From whence in appears, that your Question is most important; and de­serves a most careful and distinct Answer: which I shall endeavour in the following Particulars.

[Page 111]1. A true and saving Faith, is a realizing and sen­sible Impression of the Truth of the Gospel: where­as a dead Faith is but a mere notional and specula­tive Belief of it.— Faith is by the Apostle describ­ed, the Substance of Things hoped for, and the Evi­dence of Things not seen: That which brings eter­nal Things into a near View; and represents them unto the Soul as undoubted Realities. Whence it is, that the true Believer, when he has experien­ced the Defect of his own Purposes and Endea­vours, when he is wearied out of all his false Refuges, emptied of all Hope in himself, and is brought to see and feel the Danger and Misery of his State by Nature, he is then brought in earnest to look to Jesus, as the only Refuge and Safety of his Soul.—He then sees the incomparable Excel­lency of a precious Saviour, breathes with ardent Desire after him, repairs to him as the only Foun­dation of his Hope; and proportionably to the E­vidence of his Interest in him, rejoices in Christ Jesus, having no Confidence in the Flesh.—Now, the blessed Sa­viour and his glorious Salvation is the Subject of his serious, frequent and delightful Contemplation.—Now, an Interest in Christ is valued by him above all the World; and he is in earnest to obtain and maintain good Evidence, that his Hope in Christ is well founded.—Now, the Favour of God, and the Concerns of the unseen and eternal World, appear of greater Importance than every Thing else.—He now mourns under a Sense of his former Sins; he groans under the Burden of his remain­ing Corruptions and Imperfections; and with ear­nest Diligence follows after Holiness, endea­vouring to work out his own Salvation with Fear and Trembling.—And in a Word, he has such an [Page 112] Impression of these invisible Realities, that what­ever Temptations, Desertions, or prevailing Cor­ruptions he may conflict with, nothing can so ban­ish the great Concern from his Breast, as to make him habitually slothful and indifferent about it: Nothing can quiet him, short of having his Heart and Affections engaged in the Things of God and Godliness; and his Appetites and Passions under the Restraint and governing Influence of the Law of the Spirit of Life.

But now, on the other Hand, if we take a View of the Influence which a dead Faith has upon the Soul, it is visible, that this usually leaves the Subjects of it secure and careless, trifling and in­different, in the Concerns of the eternal World. These appear to such a Person but distant Futu­rities, which don't engage his solemn Attention, and make him in earnest solicitous about the Event; nor give any effectual Check to his inordinate Appetites & Passions.—Or if (as it sometimes hap­pens) any awakning Dispensation alarms the Con­science of such a Person, to a distressing Appre­hension of his Guilt and Danger, drives him to Duties and external Reformations, and makes him more careful and watchful in his Conduct, he has yet no sensible impressive View of the Way of Salvation by Jesus Christ.—He either endeavours to pacify the Justice of God, and his own Conscience, by his Duties and religious Performances; and so lulls himself asleep again in his former Security: or else continues to agonize under most dark, dread­ful and unworthy Apprehensions of the glorious God, as if he were implacable and irreconcileable to such Sinners as he, —Such a Person would rea­dily acknowledge, but he cannot feel this blessed [Page 113] Truth, that Christ Jesus is a sufficient Saviour.—He allows it to be Truth; but it is to him such a Truth, as has no effectual Influence upon his Heart and Life. Though he owns this to be true: Yet he can never comfortably venture his Soul and his eternal Interests upon it, unless a Ray of divine Light shine into his Soul, and give him a lively and sensible View of what he could before have but a slight and superficial Apprehension of.

Here then you see an apparent Difference be­tween a true and a false Faith. The one realizes the great Truths of the Gospel, by a lively and feeling Discovery of them; giving the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. The other gives but a lifeless and un­active Assent to these important Truths.—The one influences the Heart and Affections, and by behold­ing with open Face, as in a Glass, the Glory of the Lord, changes the Soul into the same Image, from Glory to Glory: The other only swims in the Head, and leaves the Heart in a State either of Security or Despondency.—The one is an abiding Principle of divine Life, from which there flow Rivers of living Water: The other is transient and unsteady, and leaves the Soul short of any spiritual Principle of Life and Activity.

2. A saving Faith is an hearty Consent to the Terms of the Gospel: while a dead Faith is but a cold Assent to the Truth of it.—Accordingly a true Faith is in the Gospel described to be a receiving of the Lord Jesus Christ.—To as many as received him, to them gave he Power to become the Children of God.—Our blessed Redeemer is freely offering himself and his saving Benefits to poor perishing Sinners, in [Page 114] the Gospel. Our Compliance with and Acceptance of the Gospel Offer, are the Terms of our Interest in him, and constitute the Faith of God's Elect.—They therefore, and they only, are true Believers in Christ, who heartily acquiesce in the glorious Me­thod of a Sinner's Recovery from Ruin by Jesus Christ; and heartily accept an offered Saviour, in all his Offices and Benefits.—A true Believer, con­vinc'd of his natural Blindness and Ignorance, re­pairs to the Lord Jesus Christ, to enlighten his Mind, to make his Way plain before him, and to give him a clear sensible and spiritual Acquaintance with the great Things of his eternal Peace.—The true Believer has found by Experience his utter In­capacity to procure the divine Favour by the best of his Duties, Reformations, or moral Performances, and that he has Cause to be ashamed and confoun­ded in his own Sight, for the great Defects of his highest Attainments in Religion: and therefore welcomes the Lord Jesus Christ to his Soul, as the Lord his Righteousness, repairs to him, and to him only, for Wisdom, Righteousness, Sanctification, and Redemption; and builds all his Hope of Acceptance with God, upon what Christ has done and suffer­ed for him.—The trueBeliever labours and is heavy­laden with the Sinfulness of his Nature; and longs for a further Victory over his corrupt Affections, Appetites and Passions, for more Spirituality in his Duties, and for a further Progress in Piety and Ho­liness; and therefore heartily desires and accepts the Lord Jesus Christ, as his Sanctifier, as well as Saviour; and earnestly seeks after the renewing, strengthening, and quickening Influences of his blessed Spirit.—The true Believer feels the Necessity of this [Page 115] blessed Saviour in all his Offices, Relations, and Characters. He sees him to be just such a Saviour as his Soul wants; and therefore chearfully accepts a whole Christ, with his whole Heart, without any Reserve, without any Desire of other Terms of Acceptance with God.—He may entertain dark Apprehensions of himself, and complain heavily of the great Defects of his Faith and Holiness: but he can never entertain hard Thoughts of the Gos­pel-Scheme; nor complain of the Terms of Salva­tion therein proposed. These appear to him the Wisdom of God, and the Power of God; and every Way answer the Exigen [...] of his State, and the Desires of his Soul.

But if, on the contrary, we consider the Character of a dead Faith, it is what never brings the Soul to a full Consent to the Terms of the Gospel, without some Exception and Reserve.—The unfound Belie­ver may imagine, that he accepts of the Lord Jesus Christ as his Saviour: But what is the Foundation and encouraging Motive of his imaginary Compli­ance with the Gospel-Offer? Upon an impartial In­quiry, it will always be found to be something in himself: His good Affections, Duties, Moralities, Reformations, Promises, or Purposes. He endea­vours by these to recommend himself to God; and on the Account of these, he hopes to find Accep­tance thro' Christ.—Or if he feels ever so strong a Desire of Salvation by Christ, yet he is driven to it only by Fear and Self-Love; and will renew his Affection to his other Lords, as soon as his awakning Apprehensions are worn off.—He don't feel his Want of Christ's enlightning and enlivening Influ­ences: For he knows not what they mean.—He [Page 116] submits not to the Righteousness of Christ. For he is still endeavouring to procure Acceptance with God from some good Qualifications of his own, some Duties which he performs, or some Progress which he makes or designs to make in his religious Course.—He cannot submit to Christ as his Lord. For there is some [...]lothful Indulgence, which he cannot forego, some darling Lust which he cannot part with, some [...] which his Heart is set upon, or some difficult Duty which he must excuse himself from.

There is nothing more apparent, than the Distinc­tion between these two Sorts of Believers. The one comes to Christ destitute of all Hope and Help in himself; but sees enough in Christ to answer all his Wants. The other is full in himself.—The one looks to Christ to be his Light. The other leans to his own Understanding—The one makes Mention of Christ's Righteousness, and that only. The other hopes for an Interest in Christ and his Salva­tion, on Account of his own Attainments; and in Effect, expects Justification by his own Righteous­ness, for Christ's Sake.—The one brings a guilty, polluted, unworthy Soul to the blessed Redeemer, without any Qualification to recommend it: expect­ing from him alone all the Supplies he wants, re­pairing to him for Gold tried in the Fire, that he may be rich; for Eye-Salve, that he may see; and for white Raiment, that he may be cloathed. The other ordi­narily raises his Expectations from Christ, in Pro­portion to his own imaginary Qualifications and good Disposition.—The one as well desires Salvation by Christ from Pollution, as from Guilt. The other has a Reserve of some deceitful Lust; and huggs some Delilah in his Bosom, which he can't be willing to [Page 117] part with.—In fine, the one is willing to accept of the Lord Jesus Christ upon any Terms. The other will not come to Christ, but upon Terms of his own Stating.—But I shall find Occasion to speak further to some of these Things under the following Head.

3. A saving Faith is a humble Trust in, and De­pendance upon the Lord Jesus Christ, as the Author of our eternal Salvation: But a dead Faith always builds upon some false Foundation, or upon none at all.—A saving Faith is often described in Scripture by a trusting in the Lord, committing our Way to him, resting in him, and other such like Expressions; which suppose a humble Confidence in the abundant Sufficiency of the Redeemer's Merits, and the bound­less Riches of God's Mercy in him.—Accordingly the true Believer, in his greatest Darkness and Dis­couragement, ventures his Soul and eternal Interests in the Hands of Christ with at least a supporting and encouraging Hope.—His past Sins may appear in a most affrightning Forms vastly numerous, dreadfully aggravated: However, he yet keeps his Hope alive with this comforting Consideration, that the Blood of Jesus Christ cleanseth from all Sin.—He may be op­pressed with a Sense of the horrible Defects of his Duties and religious Attainments: but he yet sees Righteousness enough in Christ, for a safe Foundation of Confidence, though he find none in himself.—This, and this alone, keeps his Soul from sinking, answers the Clamours of Conscience, and disposes him to rely upon the free Grace and Mercy of God.—He may be distressed with the Prevalence of his inward Corruptions; He may in an unguarded Hour, be surprized and soil'd by the Power of his sinful Appetites or Passions, or by some unexpected [Page 118] Temptation: but even in this Case, his Refuge is in that blessed Advocate with the Father, Jesus Christ the righteous.—And though from sad Experience of his own dreadful Imperfections, he may be ready to question his State, and to fear lest he be deceived, and lest he should finally be ashamed of his Hope, nevertheless he ventures that also in the Hands of Christ, and depends upon him, that he won't leave him to a Soul-ruining Deceit, but will guide him by his Counsel, and afterward bring him to Glory. —Such a Dependance upon Christ the Believer ordinarily exercises in his darkest Hours and dullest Frames.—But when in the more lively Exercise of Grace, and when Christ is pleased to shine into the Soul with clearer Communications of his Love, his Confidence (like a Rock in the Sea) stands unmoved in the greatest Tempests; and he knows whom he has be­lieved, that he is able to keep that which he has com­mitted to him, against that Day. With this Confi­dence he can even glory in Tribulation; he can chearfully look Death it self in the Face, and triumph over the King of Terrors.

But now, if we take a View of a dead Faith, we shall find in it the quite contrary Properties.—The unsincere Professor (as has been observ'd already) or­dinarily raises his Expectations and Encouragements from something in himself. His good Frames, his Joys and Comforts, his Endeavours or Designs to serve God, are what he has to depend upon: And upon these he does and will depend; and perhaps will never see his Mistake, 'till it be too late.—Some of these indeed don't find even this false Foundation to build upon: but quiet their Souls with a loose and general Hope.—They believe, that God is merciful, and that [Page 119] Jesus Christ came to save Sinners; or they hope, they shall some Time or another obtain Grace, tho' they find none at present. Thus too many of them go on quietly in their Sins, dwell at Ease, and cry Peace to their Souls, 'till the Flood of God's Dis­pleasure sweeps away their Refuges of Lies.—Others there be, who by Means of a better Education, or from some awakning Sense of their Guilt and Dan­ger, cannot but see, that these Beds are too short to stretch themselves upon; and therefore their Faith is their Torment. They believe in Christ as their Judge; but not as their Saviour. They spend their Lives in Fears and Anxieties, in Disquietude and Un­easiness of Mind, as often as their Consciences are awake, to entertain any serious Apprehensions of a future and eternal World.—Thus they live under a Spirit of Bondage; not being able to venture their guilty Souls upon the pardoning Mercy of God, and the infinite Merit of the Redeemer's Blood.

Nothing can be more apparent, than the Distinc­tion and Difference here represented, between these two Sorts of Believers.—The one, in all his Straits, Fears, Difficulties and Dangers, looks unto Christ as to a sure Foundation of Safety, Confidence and Hope: And though he may at some Times doubt his In­terest in Christ, he can at no Time deliberately place his Confidence or expect Safety for his Soul any where else, but in the mere Mercy of God in Christ. The other leaves the Soul asleep; or else seeks Rest only from the Righteousness of the Law, from De­sires and Endeavours of his own, and must either find Comfort there, or no where.—The one ventures all his Interests, and all his Hopes of Grace and Glory, upon the Faithfulness of the Gospel-Promises, and [Page 120] the infinite Mercy of God in Christ. The other sees no Way to quiet the Accusations of his Conscience, and to obtain Qualifications for Salvation, by depend­ing upon a naked Promise.—In a Word, the one can see Safety and Security, in leaving all the Con­cerns both of Time and Eternity in the Hands of Christ. The other being ignorant of the Righteous­ness of God, must make the Righteousness of the Law his Refuge, or else live without the Comfort of Hope.

4. A saving Faith subjects the Soul to the Scepter and Yoke of Christ: but a dead Faith leaves the Soul unrenewed and disobedient.—A true Faith purifies the Heart, and overcomes the World; and he that hath this Hope in Christ, purifieth himself even as He is pure. A true Faith unites the Soul to Christ, as the Branch is united to the Vine; and thereby enables the Man to bring forth much Fruit.—The true Believer hates every false Way; he mourns over, and watches, strives, and prays against all the Corruptions of his Nature, and all the Imperfections of his Heart and Life.—There is no known Sin, which he indulges himself in; no known Duty, which he willingly neglects; no Difficulty, which can deter him from following Christ; no Temptation, which can allure him from endeavouring a Conformity to the whole Will of God.— Not as tho' he had already attained; or were already perfect. He has dailyCause to lament his Defects: but yet, he can truly say, that he delights in the Law of the Lord, after the inward Man; and ac­cordingly endeavours in every Station and Relation, in all his Conduct both to God and Man, as well in secret as openly, to live a Life of Conformity to God, in all the Duties he requires of him.—And wherein [Page 121] he cannot attain, he is yet pressing towards Perfection, and groaning after a further Progress in Holiness, even in all Instances, without Reserve; nor yet satisfy'd without a final Perseverance, to crown his Sincerity.

But on the otherHand, the Obedience of an unsincere Professor is very partial, defective, temporary; and but a Matter of Force and Constraint upon the Ap­petites and Affections. If with Herod he reforms and does many Things, he yet retains his Herodias, some darling Corruption unmortified; or leaves some un­pleasant Duty neglected. Or if by the Lashes of an awaken'd Conscience, he is driven for a Time to a more general Reformation from all known Sin, and to outward Attendance upon all known Duty, he finds no inward Complacency in it; and therefore is like a dull Horse, that will be kept on his Way no longer than he feels a Spur in his Side.

Here then is a conspicuous Difference between a true and a false Believer. The one has a Principle of Holiness, a Delight in it, and an earnest and continuing Desire after further Proficiency in the di­vine Life. The other aims only at so much Holi­ness as he thinks will save him from Hell, but cares for nothing more; and what he has, is excited by Fear, or constrain'd by Force, contrary to the natu­ral Tendency and Biass of his Soul.—In Fine, the one makes it the Endeavour of his Life, to approve himself to a pure, holy and omniscient God. The other rests in Endeavours to quiet his Conscience, and to silence its Clamours and Accusations.

5. A saving Faith works by Love to God and Man: but a dead Faith always falls short of both.—The Apostle assures us, that if we have all Faith, so that we could remove Mountains, and have not Charity, [Page 122] we are Nothing.—Faith worketh by Love; and the true Believer keeps himself in the Love of God, look­ing to the Mercy of the Lord Jesus Christ for eternal Life.—He delights in contemplating the glorious Perfections of the divine Nature. His Meditations upon God are sweet, and the Thoughts of Him precious to his Soul.—He values the Favour of God as Life, and his Loving-kindness as better than Life. If he can have the glorious God for his Portion, and live in the Light of his Countenance, he can be content with Straits and Difficulties, Trials and Af­flictions, here in the World.—He takes peculiar Pleasure in the Ordinances of God, and all the ap­pointed Means of a near Approach into his special Presence; and is especially pleased, when favour'd with sensible Communion with God.—Though he can't always walk so near to God, and find such sensible Delight in him; yet he laments his Absence, when he withdraws; heavily complains of his own Dead­ness, Worldliness, or Sensuality, which separates be­tween God and his Soul; and can find no true Rest or Satisfaction, till he return to God, and God to him.—This is at least the ordinary Course and Te­nour of the Believer's Life: and if at any Time he should be so left of God as to grow forgetful of him, and have any continuing 66Prevalence of a dead carnal worldly Frame in his Soul, this darkens the Evidence of his State, robs him of his Comfort and Peace, and will at Length put him upon vigorous and active Endeavours for obtaining a Revival of his languishing Graces, by a fresh Supply of the Spi­rit of Jesus Christ.

Thus, the true Believer hath the Love of God dwelling in him; and from the same Principle, he [Page 123] likewise loves his Neighbour as himself.—He main­tains a Life of Justice, Meekness, Kindness and Benefi­cence towards all Men, bears Injuries, is ready to forgive, entertains the best Opinion of Men's State & Actions, that the Case will allow; and endeavours to live in the Exercise of Love, Joy, Peace, Long-suffering, Gentle­ness, Goodness, Faithfulness, Meekness. And as he thus maintains a Love of Benevolence to all Men, he has in a special Manner a Love of Complacence to­wards those who bear the Marks of the divine Image.—These he delights in, on Account of their being (or at least appearing to be) the Children of God. He loves them for their heavenly Father's Sake, as well as for those gracious Qualifications, which make the Righteous more excellent than his Neighbour. He loves the Company of the Saints. These are the ex­cellent, in whom is all his Delight. He loves their Piety; and studies an Imitation of them, wherein they follow Christ; and studies to equal (if not excel) them in their highest Improvements in Religion. He loves their Persons; and hopes to join in Consort with them in the eternal Praises of God.

This is the real and genuine Character of every true Believer: while the highest Attainments of a dead Faith do fall short of every Part of this Description.—The false Professor may imagine, that he has some­thing of the Love of GOD in him: but upon a just View of the Case it will appear, that 'tis only to an Idol, the Creature of his own Imagination. If he seems to love God under an Apprehension of his Goodness and Mercy, he yet dreads him on Account of his Justice, and has an inward Aversation to his Purity and Holiness; so that the Object of his Love is an imaginary Being, of infinite Goodness and [Page 124] Mercy, without either Justice or Holiness.—If from the Alarms of Conscience, or some Emotions of his natural Affections, he may take some Pleasure in re­ligious Exercises, this Pleasure is short and transient, like the Principle from whence it flows; he soon returns to Carelesness and Forgetfulness of God, and has his Affections quickly engaged in worldly and sensual Pursuits.—And however he may deceive himself, in any supposed Progress in Religion, he can never satisfy his Soul with having God for his Porti­on. He can never in Course keep up a Life of Spi­ritual Mindedness, and Delight in God, and in a Way of Obedience to him, and Communion with him.

The same Defects are likewise found in the un­found Believer with Respect to his Love to his Neighbour.—If he be not (as it's too commonly found) unjust and deceitful, wrathful and contentious, hard-hearted and unkind, bitter and censorious, re­vengeful and implacable: Yet he never loves the Children of God as such.—Whatever Love he may have to any such from special intimate Acquaintance, or from their being in the same Cause, Party or Per­swasion with himself (which is indeed no more than the Exercise of Self-Love or Self-Esteem) he never loves the Image of Christ in every Sect or Party, in whom he finds it, nor can he love a Conformity to the Children of God in the Holiness of their Hearts and Lives.

Here then you see an apparent Difference in these two Sorts of Believers.—The one loves God above all Things: and indeed he that does not love him with a supreme Love, does not love him as God; and consequently don't love him at all. But the other seeks the Favour of God, from no other [Page 125] Motive but Fear of his Displeasure, or some Desire of Happiness; and not from a Sense of the Excellency of his glorious Perfections, and the Blessedness of an Interest in his Favour.—The one loves what God loves; hates what he hates; and loves and esteems himself but in Proportion to his Conformity unto God. The other retains his Delight in his Lusts and Idols; and repairs to God because he durst not do other­wise.—The one, like God himself, takes Pleasure in doing Good to all Men; and takes special Delight in all without Distinction, who are Partakers of the divine Nature.—The other at the best has his Love to Man influenced by selfish Principles; and there­fore takes most Delight in those, who are most con­formable to his own Sentiments or Dispositions.

Lest I should weary out your Patience, I shall just mention but this one Particular more—

6. A saving Faith humbles the Soul, and makes it low and vile in its own Eyes: Whereas a dead Faith tends to exalt the Mind with vain Apprehen­sions of, or Endeavours after, some Sufficiency or Excellency of its own.—The true Believer has a deep Sense of the Greatness and Aggravations of his Sins, loathes himself on Account of them; and adores the Patience and Long-suffering of God toward him, that has kept him out of Hell. He is so sensible of the great Defects of his Duties, of the Sinfulness of his Heart, the Imperfections of his Life, and his utter Unworthiness of any Favour from God, that he cannot but entertain a most deep and sensi­ble Impression, that it must be a wonderful Display of mere sovereign Grace, if ever he obtains Salvation.—It is always true, that the greater Manifestation of God's Love is made to his Soul, the greater Sense [Page 126] he hath of his own Nothingness and Unworthiness, and the more he admi [...]es and adores the astonishing Riches of free distinguishing Grace to such a guilty polluted Creature as he is.—Though the true Belie­ver lives in the Exercise of that Charity towards o­thers, which thinketh no Evil, but believeth all Things and hopeth all Things; he yet always finds Occasion to condemn himself, and to censure his own inward Affections, and outward Performances, religious Du­ties and moral Conduct; and therefore cannot but esteem others better than himself.—In short, the true Believer always, while in this Tabernacle, groans being burthened. He finds Occasions of a renewed Repentance every Day: He every Day finds new Cause to complain of himself; and new Cause to commit a sinful and unworthy Soul to the mere Mercy of God in Christ.

On the contrary, a dead Faith always either puffs up the vain Mind with a haughty pleasing Appre­hension of its own Attainments, makes it censorious and uncharitable, and inspires it with that proud pharisaical Language, I thank God, I am not as other Men: or else from the same haughty Principle, either leaves the Soul secure and easy, in its good Designs and Purposes of future Repentance; or impatient and desponding, through Want of those good Qualifications which it supposes necessary.

I think, I need not enlarge upon this Distinction; it is so apparent and manifest, and the Characters so easy to be known.

And now, Sir, to sum up the whole in a short and easy View.—If you have good Evidence of a saving Faith in Christ, you must have such a sensible Im­pression of the Truth of the Gospel, as makes you [Page 127] feel the Importance of your eternal Concerns, and your Necessity of an Interest in Christ; and puts your Soul upon earnest and active Desires after him, as your only Hope and Safety.—You must heartily approve the Way of Salvation which the Gospel reveals; and heartily consent to the Terms on which it is offered.—You must ac­cept of Christ as a free Gift; bringing Nothing with you of your own, to recommend you to his Acceptance.—You must accept of him as your only Righteousness to justify you before God; and as your Prince, as well as Saviour; consenting as well to be governed as to be saved, to be sanctified as to be justified by him.—And as you must receive him, so you must confidently trust in him alone, as a sure Foundation of Safety and Hope; and as a continu­ing Fountain of all Supplies of Grace to your Soul, whatever Difficulties and Discouragements you may meet with.—And you must have this standing Evi­dence of the Sincerity of your Faith, that it purifies your Heart; and brings you to an earnest Desire of and Endeavour after habitual Holiness of Heart and Life; that it works by Love to God and Man; and keeps up in your Soul an abasing Sense of your own Vileness and utter Unworthiness, after all.—This is that precious Faith, to which the Promises of the Gospel are made, and to which no false Professor can make any just Pretence.

To conclude with a still shorter View of this Case.—When a realizing Belief of the Gospel; and a Despair of all Help in your self brings you to repair to Christ as your only Safety; and to venture your Soul, guilty as it is, upon the Merit of his Obedience, the Sufficiency of his Grace and Strength, and the [Page 128] Faithfulness of his Promise; and heartily to submit to his Rule and Government, now you can't fail of the sanctifying Influences of his Spirit, to qualify you for the eternal Inheritance: For the Amen, the true and faithful Witness, has given you his Word for it, that if you thus come to him, he will in no Wise cast you out.

I might sum up this important Point in a yet shorter View.—If you so heartily approve of, and delight in the Gospel-Way of Salvation by Christ alone, that you can cheerfully venture your Soul and your eternal Interests upon it, as the sure and only Foundation of Hope and Safety, you have then the Faith of God's Elect. And in this Case he that has be­stowed such Grace upon you, will carry on his own Work in your Soul, will give you those several Qualifi­cations and Evidences of a gracious State, which I have above described; and will at last present you fault­less before his Throne, with exceeding Joy.—That you may have the delightful Experience of such a Progress of Grace in your Soul, is the Prayer of

LETTER IX. Wherein the Dif­ference between a legal and an evan­gelical Repentance is distinctly con­sidered.

YOU justly observe, ‘ It is of infinite Concern, that your Repentance towards God (as well [Page 129] as your Faith towards the Lord Jesus Christ) be sincere; and that you have therefore Cause to be solicitous, not to be deceived with a Repentance which must be repented of.’ And you have therefore just Reason to desire ‘ a clear Apprehension of the Difference, between a legal and an evangelical Repentance.’ I shall therefore endeavour accor­ding to your Desire, ‘ to shew you the Difference, in as easy and familiar a Light as I can.’—And perhaps it may give you a clearer View of the Case, if I should shew you first negatively, where­in the Destinction does not consist, under a few Particulars, before I proceed to a direct Illustration of it.

It may then be observed, that a deep Distress of Mind on Account of sinning against God, is common both to a legal and evangelical Repentance.—Even Judas could cry out with Agony of Soul, I have sinned in betraying innocent Blood; as well as the Psal­mist groans out his Complaint, that there was no Rest in his Bones because of his Sins.—A distressing Sense of Sin, in it self consider'd, is therefore no Evidence for, nor against, the Truth and Sincerity of Repentance.

Moreover a fearful Apprehension of the divine Displeasure, may be common to both Sorts of Pe­nitents.—Mere legal Convictions may make Sin­ners in Zion afraid, and Fearfulness surprize the Hy­pocrite; And Destruction from God may be a Terror to a holy Job, in as great Reality, though not with such despairing Infidelity, as to a Cain or Judas; that this can be no distinguishing Mark of a true or false Repentance.

I may add, Dread of, and a temporary Reforma­tion from outward and known Courses of sinning, [Page 130] may likewise be the Consequence of both a legal and evangelical Repentance.— Ahab humbled him­self, lay in Sackcloth, and went softly; and Herod reform'd many Things, as well as David refrain'd his Feet from every evil Way.—It's impossible for a Sinner to give the Reins to his Lusts, while under the severe Lashes of an awaken'd Conscience: that a mere legal Conviction must, while it lasts, procure an external Reformation.—Such a Refor­mation, of it self, can therefore be no Evidence of a sincere Repentance, how great soever it may ap­pear; and before it can be no Evidence against it.

Besides, Men may be put upon Diligence and Activity in Duty, by both a legal and evangelical Repentance.—An unsincere Repentance may bring Men with the hypocritical Jews, to seek the Lord daily; and delight to know his Ways, as a Nation that did Righteousness. In their Afflictions they may seek him early. They may seek him and return; and en­quire early after God.—This may be the Fruit of a legal Repentance; as well as that a true Repentance may and always does, bring Men to lift up their Hearts and their Hands to God in the Heavens. —This therefore can be no distinguishing Criterion, in the Case before us.

Once more, a comforting Perswasion of having ob­tain'd pardoning Mercy, is common to both Kinds of Penitents.—God's ancient People when most incor­rigible in their Impiety, would trust in lying Words, come and stand before him in the House that was called by his Name; and say, We are delivered to do all these Abominations. The Israelites in the Wilderness concluded, that God was their Rock, and the most high God their Redeemer, when they flattered him with their Lips and lyed to him with their Tongues; and [Page 131] their Hearts were not right with him.—And on the other Hand, the true Penitent may say with David, I said I will confess my Transgressions unto the Lord; and thou forgavest me the Iniquity of my Sin. —A meer Perswasion of Forgiveness therefore, how comfor­table or joyful soever, don't distinguish the Nature of that Repentance, on which such a Perswasion is founded.

In short, it is not the deepest Sense of Sin or Guilt; nor the most distressing Sorrow on that Account; it is not the Fear of God's Wrath, nor the greatest external Reformation of Life; it is not the most diligent external Attendance upon all known Duty; nor the most quieting Perswasion of having made our Peace with God; nor all these together, that will denominate a Man sincerely pe­nitent.—For all these may be, and have been, at­tain'd by mere Hypocrites; and often are found with the false, as well as the true Professor.

Having, by Way of Precaution, given you these Remarks, I now proceed directly to consider the important Case before us. And,

1. A legal Repentance flows only from a Sense of Danger, and Fear of Wrath: But an evangelical Repentance is a true Mourning for Sin; and an earnest Desire of Deliverance from it.—When the Conscience of a Sinner is alarm'd with a Sense of his dreadful Guilt and Danger, it must necessarily remonstrate against those Impieties, which threaten him with Destruction and Ruin. Thence those Frights and Terrors, which we so commonly see in awaken'd Sinners.—Their Sins (especially some grosser Enormities of their Lives) stare them in the Face, with their peculiar Aggravations. Con­science draws up the Indictment; and sets home [Page 132] Charge against them. The Law passes the Sen­tence; and condemns them without Mercy.—And what have they now in Prospect? But a fearful looking for of fiery Indignation to consume them!—Now with what Distress will they cry out, of the Greatness and Aggravations of their Sins?—With what Amazement will they expect the dreadful Is­sue of a sinful Course?—How ready are they now to take up Resolutions of a more watchful and holy Life?—Now they are brought upon their Knees before God, to acknowledge their Sins and to cry for Mercy; and now Conference like a flaming Sword, keeps them from their former Course of Impiety and sensual Gratifications.—And what is all this Repentance, but mere Terror and Fear of Hell? Let but Conscience be pacified, and their Fear blown over; and the Dug will quick return to his Vomit again, 'till some new Alarm revive the Conviction of their Sin and Danger, and their former Process of Repentance. Thus some will sin and repent, and repent and sin, all their Lives; and yet lie open to eternal Repentance after all.—Or if the Distress of Conscience make so deep an Impression, and fix such an abiding Awe of particular Sins upon the Mind, that there remains a visible and continuing Reformation: Yet their Lusts are but dammed up by their Fears, & were but the Dam broken down, they would run again in their former Channel with renewed Force.—It is true, the Law sometimes proves a School-master to drive Sinners to Christ; and Conviction of Sin and a legal Repentance is a necessary Preparative to a saving Conversion; but this alone gives no Claim to the Promise of the Gospel.— The House may be thus empty, swept and garnished, but for the [Page 133] Reception of seven worse Spirits than were driven out of it; and a Sinner may thus escape the Pollu­tions of the World, and yet have his latter End worse than his Beginning.

If on the other Hand, we consider the Character of a sincere Gospel-Repentance, though such legal Terrors may lead to its Exercise, they don't belong to its Nature; nor are they any Part of its De­scription. Sin, it self, becomes the greatest Burthen and Aversation to a truly penitent Soul.— I hate (says the Psalmist) every false Way.—O wretched Man that I am (says the Apostle) who shall deliver me from the Body of this Death!—Thus the Penitent groans being burden'd; not for Fear of Hell, such Fear being no Part of a true Repentance, though it may sometimes accompany a sincere and godly Sorrow for Sin. But this Sorrow arises from an affecting, humbling, mourning Sense of Sin, from a View of the Sin of Nature, with the Hardness of the Heart, and universal Depravity of the Af­fections which flow from it; and from a View of the numerous Sins of Practice, with their special Aggravations. This is the Grief, this the Distress of a repenting Sinner.—It is necessary from the Nature of a true Repentance, that it must have Respect both to the Sin of Nature and Practice: though both of these are not at all Times actually in the Mind; and particularly thought of, and mourned for by the repenting Sinner.—The Lan­guage of a true Repentance is such as that. I acknowledge my Transgressions; and my Sin is ever before me. Mine Iniquities are gone over mine Heal, as an heavy Burthen, they are too heavy for me. De­liver me from all my Transgressions. Let not my Sins have Dominion over me. Innumerable Evils have [Page 134] compassed me about, mine Iniquities have taken Hold upon me, so that I am not able to look up: they are more than the Hairs of mine Head; therefore my Heart faileth me. Be pleased, O Lord, to deliver me O Lord make Haste to help me.—As the true Penitent longs for more and more Victory over his Corruptions, so is he most watchful, prayerful and in earnest to mortify his Lusts, and to cut off all Supplies of Sin. He mourns for all, he hates all his Lusts; and is willing to spare none, no not so much as a right Hand, or a right Eye.—As there is nothing so grievous to him as Sin, so there is Nothing which he so earnestly desires and pursues, as a nearer Approach to that blessed State, where No­thing can enter which defileth or worketh Abomination.

Here you see an apparent Difference, between being struck with Fear, restrain'd by Terror, and driven from a Course of sinning by the Lashes of an awakned Conscience, between this (I say) and Loathing our selves in our own Sight, for all our Iniquities and Abominations, with a Groaning after Grace and Strength to conquer and mortify our Cor­ruptions, and be free from the Empire of Sin.—That is merely the Fruit of Self-Love, which prompts the Soul to fly from Danger. This is the Exercise of a vital Principle, which separates the Soul from Sin; and engages the whole Man in a continued Opposition against it.

2. A legal Repentance flows from Unbelief: But an Evangelical Repentance is always the Fruit and Consequence of a saving Faith. I have shewn you already, that a legal Repentance is effected by fearful Apprehensions of Hell and Damnation. And whence is this amazing and distracting Fear and Terror?—Has not the Gospel provided a [Page 135] glorious Relief for such Distresses; and opened a blessed Door of Hope for the greatest Sinners? Is not Pardon and Salvation freely offered to all, that will accept a blessed Saviour and his saving Benefits? Is not the Blood of Christ sufficient to cleanse from all Sins, however circumstanced, and however aggravated they may be? Why then don't they chearfully fly for Refuge to this Hope set before them?—Alas, they can see no Safety in it! The Law of God challenges their Obedience; and condemns their Disobedience. Conscience joins in, both with the Precept and Sen­tence of the Law: and thence their only Refuge is Resolutions, Reformations, Duties, Penance or some such self-righteous Methods to pacify God's Justice, to quiet their Consciences; and to lay a Foundation of future Hope.—The Defect of their Endeavours and Attainments, creates new Terrors. Their Terrors excite new Endeavours. And thus they go on without attaining the Law of Righteous­ness; because they seek it not of Faith: but as it were by the Works of the Law.—They may, it's true, have some Respect to Christ, in this their le­gal Progress. They may hope, that God will ac­cept them for Christ's Sake. They may use his Name in their Prayers for Pardon, while they dare not depend upon the Merits of his Blood for the Remission of their Sins and a Freedom from Condemnation. And what is all this, but a secret Hope, that the Redemption of Christ will add such Merit to their Frights and Fears, Reformati­ons and Duties, as to make them effectual to atone for their Sins; and purchase the Favour of God?—So that all their penitential Shews and Appear­ances are Nothing but the Workings of Unbelief.

[Page 136]Let us now take a View of an evangelical Re­pentance; and we shall find the Characters of it directly repugnant to what has been considered. This must always be the Consequence of a saving Faith; and can never go before it.—The Sinner must have a realizing Apprehension of the Purity and Holiness of the divine Nature, before he can loathe and hate his Sins, on the Account of their Contrariety to God.—He must have a feeling Sense, that there is pardoning Mercy with God for Sin­ners, before he can with Courage and Sincerity apply for Forgiveness to a just and holy God.—He must have a believing Discovery of the Way in which God is accessible by Sinners, before he can have Access with Boldness to the Throne of Grace. He must see and feel, that there is Safety in ven­turing a guilty Soul in the Hands of Christ and no where else, before he can look to his Blood for cleansing from Guilt; and to his Grace and Strength for Victory over his Corruptions. He must be united to Christ as a Branch to the Vine, before he can bring forth Fruit meet for Repentance.—Without this he may be driven into desponding Fears and to legal Attempts for Safety: but he cannot fly for Refuge, to lay hold on the Hope set before him.—The true Penitent therefore approaches God's Pre­sence with a deep Impression of his Guilt, and Un­worthiness; and of his just Desert of an eternal Rejection from God. But then he comes before a Mercy-Seat.—Though he is forced to acknowledge that if God should mark Iniquity, he could not stand before him; he yet remembers, that with God there is Forgiveness that he may be feared; and that with him there is plenteous Redemption. —The true Penitent looks to the Blood of Christ, as what [Page 137] alone can cleanse away his numerous and aggra­vated Sins; and from thence he takes Encourage­ment, [...] out the [...] Language, Wash me throughly from mine Iniquity; and cleanse me from my Sin. Purge me with Hyssop and I shall be clean, wash me and I shall be whiter than the Snow.—This is the Prospect, which both encourages and invi­gorates his Cries for Mercy; and embitters his Sins to him; and which makes him loath them all, and long for Deliverance from them all.— ‘Is God infinitely merciful and ready to forgive (says the penitent Soul) and have I been so basely ungrateful, as to sin against such astonish­ing Goodness, to affront and abuse such Mercy and Love!—Is Sin so hateful to God, that he has so severely punished it in the Person of his own dear Son, how vile, how polluted and abo­minable must I then appear, in the Eyes of his Holiness and Justice, that am Nothing but De­filement and Guilt; from the Crown of my Head to the Soles of my Feet, Nothing but Wounds and Bruises and putrifying Sores!—Has the blessed Saviour suffered his Father's Wrath for my Sins! Have they nailed him to the Cross; and brought him under the Agonies of an ac­cursed Death; and shall I be ever reconciled to my Lusts any more; and go on to crucify the Son of God afresh!—Is there pardoning Mercy to be had, and shall I flight the Blood of Christ, set light by the gracious Offer, and pe­rish in Sight of a Saviour!—May I obtain Strength from the Lord Jesus Christ, for Victory and Dominion over my Corruptions; and shall I not both resolve in his Strength against them; and lie at his Foot, that the Law of the Spirit of [Page 138] Life in Christ Jesus, may make me free from the Law of Sin and Death!—Have I dishonour'd God so much already, loaded my precious Saviour with so many horrible Indignities; and brought such a Weight of Guilt upon my self; and is it not now high Time to bid an utter Defiance to my most darling Lusts, the greatest Enemies to God and my own Soul?’—Such as this is the Lan­guage of a Gospel-Repentance.—And tho' there may be a sincere Repentance without full Evidence of an Interest in Christ, there can be none with­out a believing View of the infinite Merit of his Blood; and the Safety of bringing a guilty Soul to that Fountain for Pardon and Cleansing, as I will endeavour to shew you more particularly.

You can't but see the great Distinction, and even Contrariety, between a guilty Flight of Soul from God, like Adam after his Fall; and a humbling, self-condemning Flight to God's pardoning Mercy, like the Prodigal when returning to his Father's House:—Between legal, slavish, self-righteous En­deavours to atone for our Sins, and make our Peace with God; and repairing only to the Blood of Christ for Cleansing from all our Sins:—Between mourning for our Guilt and Danger; and mour­ning for our Sins, as they are against God, a­gainst a precious Saviour, against infinite Mercy and Love:—And in a Word, between attempting a new Life by the Strength of our own Resoluti­ons and Endeavours; and looking only to the Mercy of our Lord Jesus Christ for Grace and Strength, as well as Pardon and Preedom from Condemnation.

3. A legal Repentance flows from an Aversation to God and to his holy Law: But an evangelical Repen­tance [Page 139] from Love to both.—The Distress, the Terror and Amazement, that awaken'd Sinners are under, arises from their dreadful Apprehensions of God, and his terrible Justice. They know that they have greatly provoked him, are afraid of his Wrath; and therefore want some Covert, where they may hide themselves from his Presence.—They might before, perhaps, have some pleasing Apprehensions of God, while they consider'd him as being all Mercy without Justice; and while they could hope for Pardon, and yet live in their Sins. But now, they have some Sense of his Holiness and Justice, he appears an infinite Enemy; and therefore most terrible to their Souls. They are consulting indeed some Way to be at Peace with him; because they are afraid the Controversy will issue in their Destruction. They resolve upon new Obedience, from the same Motives that Slaves obey their severe tyrannical Masters; while the Rule of their Obedience is directly contrary to the Bent, Biass, and Disposition of their Souls.—Were the Penalty of the Law taken away, their Aversion to it would quickly appear, and they would soon embrace their beloved Lusts, with the same Plea­sure and Delight as formerly.—This is frequently exemplified in [...] who wear off their Convicti­ons and Reformations together, and notwithstand­ing all their former religious Appearances, discover the Alienation of their Hearts to God and his Laws, by their sinful and sensual Lives; and (as the A­postle expresseth it) shew themselves Enemies in their Minds, by their wicked Works.

But on the contrary, the sincere Gospel-Penitent, sees as admirable Beauty and Excellency in a Life of Holiness; and therefore groans after higher [Page 140] Attainments in it.—He is sensible how much he has transgressed the Law of God, how very far he is departed from the Purity and Holiness of the divine Nature. This is the Burden of his Soul. Hence it is, that he walks in Heaviness, and wa­ters his Couch with Tears.—He mourns, not be­cause the Law is so strict or the Penalty so severe, for he esteems the Law to be holy; and the Com­mandment holy, just and good: but he mourns, that though the Law be spiritual, he is carnal, sold under Sin.—He mourns, that his Nature is so contrary to God, that his Practice is so contrary to his Will; and that he can make no better Progress in morti­fying the Deeds of the Flesh, in regulating his Af­fections, Appetites and Passions, and in living to God. So that with the Mind he himself serves the Law of God, though in much Imperfection; and though by Reason of his remaining Carnality, he is forc'd to acknowledge and lament, that with the Flesh he serves the Law of Sin.—The true Pe­nitent is breathing with the same Earnestness after Sanctification, as after Freedom from Wrath. He don't want to have the Law bend to his Corrup­tions: but to have his Heart and Life fully sub­jected to the Law and Will of God. There is Nothing he so much desires, besides an Interest in Christ and the Favour of God, as a Freedom from Sin, a Proficiency in Faith and Holiness; and a Life of Communion and Fellowship with God.— ‘Oh (says the penitent Believer) what a wicked Heart have I, that is so estranged from the holy Nature of God; and from his righteous Law! What a guilty Wretch have I been, who have walked so contrary to the glorious God, have trampled upon his excellent Perfections, violated [Page 141] his holy Law; and made so near an Approach even to the Nature of the Devil!—O for the cleansing Efficacy of the Blood of Christ; and the renewing Influences of his holy Spirit, to purify this Sink of Pollution; and to sanctify these depraved Affections of my Soul!— Create in me a clean Heart, O God, and renew a right Spirit within me! Let this separating Wall be­tween God and my Soul be broken down!—Let me be Partaker of the divine Nature; and be brought near to God, whatever else be denied me!— O that my Ways were directed, that I might keep thy Statutes! O let me not wander from thy Commandments: but deal bountifully with thy Ser­vant, that I may live [...] keep thy Word.’—Such as these are the Aspirations of a sincere Repen­tance. A Language which flows from a true Love to God and his Law; and an earnest Desire of Conformity to both.

But you'll enquire (perhaps) Is there no Differ­ence between Repentance and Love to God?—Are not these different Graces of the Spirit; and have they not their different Exercises and Ope­rations?—I answer, Yes; they are truly different and distinct: but they always have a joint-Exercise, in a truly gracious Soul. As Faith is truly distinct from Repentance; and yet every Child of God is a penitent Believer: so is Love likewise distinct from Repentance; and yet neither of these Graces can exist without the other. We cannot truly love God, unless our Sins are made hateful to us in Repentance. We cannot sincerely turn to God, until we value his Favour; and take Pleasure in a Conformity to his Will.—As these Graces there­fore are joint-Productions of the blessed Spirit in [Page 142] our Regeneration, so are they joint-Companions in the Exercise of the divine Love.—From this Reflection you may see the Reason why some of the same Things necessarily occur in this Discourse of Repentance, which you met with in my last Letter, when treating upon the Difference of a true and false Faith.

By these Hints, you may plainly see the very great Difference, between a legal and an evange­lical Penitent.—The one looks upon God with Dread, Terror and Aversation of Soul. The other mourns his Distance from him; and longs to be more transform'd into his Image and Likeness.—The one still loves his Sins in his Heart, though he mourns that there is a Law to punish them. The other hates all his Sins without Reserve; and groans under the Burden of them; because they are contrary to God and his holy Law.—The O­bedience of the one is by mere Constraint. The Imperfections of the other are Matter of continual Grief; and he is constantly longing and striving after greater Degrees of Grace and Holiness.—The one can find no inward and abiding Compla­cency in the Service of God. The other runs the Ways of his Commandments with Delight; and takes more Pleasure in Obedience, than in any Thing else.

4. A legal Repentance ordinarily flows from Discouragement and Despondency: But an evangelical Repentance from encouraging Hope.—I have al­ready consider'd, how a legal Repentance is ex­cited and maintain'd by Terrors of Conscience; and fearful Apprehensions of the Wrath of God.—Some indeed by their external Reformations pacify their Consciences, get settled upon their Lees, [Page 143] and cry Peace to their Souls; and so their Re­pentance and Discouragements both come to an End. But whilst their Concern continues, their desponding Fears are the very Life of it.—Their Sins, both for Number and Nature, appear dreadful to their affrightned Consciences, as they frequently violate their Purposes and Promises of new Obe­dience. They are therefore afraid, that God will never pardon and accept such Rebels as they have been; and though they dare not neglect Duty, they come with Horror into the Presence of God, as to an inexorable Judge; and have nothing to keep their Souls from sinking into Despair, but their good Designs and Endeavours, which yet are too defective to give them comfortable Hope.—And what is all this, but a most ungrateful undervaluing the Blood of Christ, limiting the Goodness and Mercy of God; and an implicit denying the Truth of the whole Gospel of God our Saviour?—Thus they are flying from the Mercy of God, while they pretend to fly to it.—But I need not enlarge upon this Head, it being so near of Kin to what was observ'd under the last.

I proceed therefore to shew on the other Hand, that though the true Gospel-Penitent may have a deeper Impression of the Greatness and atrocious Nature of his Sin and Guilt, than even the awa­ken'd terrified Legalist himself: Yet he dares not yield to any despairing Thoughts of God's Mercy.—Faith opens the Door of Hope; and therefore the Door of Repentance, as I have observed before. True it is, that the Gospel-Penitent may meet with many discouraging Doubts and Fears: but these are his Infirmity, not his Repentance.—The Apo­stle tells us, we are saved by Hope. That's what [Page 144] gives Life and Activity to every Grace; and to Repentance in particular, as I've had Occasion to hint before. And it's yet needful to further ob­serve, that though a Fear and Jealousy of our own Sincerity may be consistent with a true Repentance; and perhaps sometimes serves to further its Pro­gress: Yet all Doubts of the Faithfulness of the Gospel-Promises, of the Extensiveness of the di­vine Mercy; or of our Exemption from the Gospel-Offer: All Apprehensions of our not be­ing elected, of our having sinned away the Day of Grace; or of our having sinned against the Holy Ghost: All Imaginations that our Sins are so circum­stanced, as not to admit of pardoning Mercy or the like, these are directly destructive of or inconsistent [...] the Actings of a true Repentance.—A sincere Penitent looks over the highest Mountains, which are raised before him, by the Greatness of his Sins, his own misgiving Heart, or the Temptations of Satan, into an Ocean of infinite Goodness and Mercy. Thither he will fly; and there he will hope, let his Case appear never so dark; and tho' every Thing seems to make against him. And the more lively and comfortable his Hope is, the more he is humbled and abased for his Sins; and the more vigorous are his Endeavours after a Life of New Obedience.—As Repentance is a Hatred of and Separation from all Sin without Reserve, it must certainly be a Flight from and an Abhorrence of Unbelief and Despair, the greatest of all Sins. And the further the Soul flies from these, the more is it conform'd to the Gospel of Christ; and the more is it in the Way of Mercy.—It is not there­fore sufficient, for the sincere Penitent to be sensi­ble, that God is infinitely gracious; and that the [Page 145] Blood of Christ is infinitely meritorious; and that there is Forgiveness with God for the greatest Sin­ners, if he still maintains some Reserve in his Mind, with Respect to his own Case. But he must be like­wise persuaded, that he either already hath, or that he may obtain, a personal Interest in this redeem­ing pardoning Mercy, in Order to his approaching to God as a Father; and in Order to his being in Love with the Ways of God; and to his serving him with Chearfulness and Delight.—This is not only necessary, in Order to the first Exercise of a true Repentance: but the sincere Christian will always find, that by whatever Darkness, Difficulty, or Temptation, he is brought into a really dis­couraged desponding Frame, he is thereby rendred so much the more uncapable of godly Sorrow for Sin, of delighting in God, or of a spiritual Perfor­mance of any Duty of Religion.—We may be jea­lous and distrustful of ourselves: but we must not despond and be jealous of God, if we would main­tain the Exercise of any saving Grace.— ‘I confess (says the truly penitent Soul) that my Sins are like the Stars in the Firmament, and like the Sand on the Sea-shore, for Multitude; that they are of a scarlet and crimson-Dye; and that it is of the infinite Patience of God, that such a guil­ty Wretch is out of Hell: But yet as great, as dreadfully aggravated as my Sins be, the Merit of a Redeemer's Blood is sufficient to atone for them all; and infinite Mercy is still greater than my greatest Sins.—Though my Iniquities have abounded, God has encouraged me to hope, that his Grace shall abound much more, to the re­turning Sinner. It must be astonishing Mercy indeed, if I am saved: but such Mercy is offer­ed [Page 146] in the Gospel: And blessed be God, I am not excluded from that gracious Offer.—Tho' I have naturally no Power to comply with the Terms, upon which pardoning Mercy is set be­fore me: Yet the Gospel provides a Remedy in that Case also; and I am encouraged to trust in the Lord Jesus Christ, for all Supplies of Grace.—I will therefore cast my guilty Soul at the Footstool of a sovereign God, and rely on in­finite Mercy through a Redeemer. I will de­pend upon the Blood of Christ, which cleanseth from all Sin. I will constantly repair to his Fulness, that from thence I may receive, even Grace for Grace; and in that Way, I will hope for that blessed Sentence from his gracious Mouth, Thy Sins which be many, are forgiven thee.—O how will Mercy triumph over such Sins as mine! How great Glory will God bring to the Riches of his infinite Grace in the Salvation of such a Sinner as I, if ever I am saved! How will Hea­ven ring with eternal Hallelujahs on my Account!—Surely I have sinned enough already. Let me no more add to the Number and Guilt of my Sins, by Distrust of God's Mercy, or by doubt­ing the Faithfulness of his Invitations and Pro­mises.—Whether I have already obtain'd a sav­ing Interest in Christ or not, I am resolved to hope in his Mercy; and to ly at his Feet, what­ever the Issue be.’

So great is the Difference between a legal and an evangelical Repentance: as great as between de­sponding Fear and encouraging Hope, as between being affrighted by a Sight of our Sins, into an Incapacity to trust God or serve him with Delight, and being allured by his infinite Mercy to seek his [Page 147] Favour, expect Forgiveness through the Blood of his Son; and to serve him with the Disposition of Children.

5. A legal Repentance is temporary; wearing off with the Convictions of Conscience, which occasion it: but an evangelical Repentance is the daily Exercise of the true Christian.—We have too sad and nu­merous Instances of such, who will for a while ap­pear under the greatest Remorse for their Sins; and yet quickly wear off all their Impressions, and return to the same Course of Impiety and Sen­suality, which occasion'd their Distress and Terror; and thereby declare to the World, that their Good­ness like Ephraim's, was but a Morning Cloud and an early Dew.—And besides these, there seem to be some who quiet their Consciences, and speak Peace to their Souls, from their having been in Distress and Terror for their Sins, from their Reformation of some grosser Immoralities, and from a formal Course of Duty. They have repented, they think, and there­fore conclude themselves at Peace with God; & seem to have no great Care and Concern about, either their former Impieties, or their daily Transgres­sions. They conclude themselves in a converted State; and are therefore easy, careless and secure.—These may think and perhaps speak loftily of their Experiences, they may be blown up with joyful Apprehensions of their safe State: but have no Impressions of their Sins, no Mourning after Pardon, no Groaning under the Burthen of a wick­ed Heart, imperfect Duties, and renewed Provoca­tions against God, I fear, we have too many such in the present Times, who will go on flattering them­selves in their own Eyes, until their Iniquities are found hateful.—I might add, there are many that while [Page 148] under the Stings of an awaken'd Conscience, will be driven to maintain a solemn Watch over their Hearts and Lives, to be afraid of every Sin, to be conscienciously careful to attend every known Duty; and to be serious and in earnest in the Per­formance of it. Now, By this imaginary Progress in Religion they gradually wear off their Con­victions, and get from under the Terrors of the Law; and then their Watchfulness and Tenderness of Conscience are forgot: They attend their Du­ties in a careless Manner, with a trifling remiss Frame of Soul, while the great Concerns of an un­seen eternal World are but little in their Minds; and all their Religion is reduced to a mere cold Formality. They still maintain the Form; but are unconcern'd about the Power of Godliness.—In some such Manner, a legal Repentance always leaves the Soul short of a real sanctifying saving Change.

On the other Hand, a saving evangelical Repen­tance is a lasting Principle of humble, self-abasing, self-condemning Mourning for, and Abhorrence of all the Sins which the Penitent discovers, both in his Heart and Life.—The true Penitent don't forget his past Sins; and grow careless and unconcerned about them, as soon as he obtains Peace in his Conscience, and a comforting Hope that he is reconciled to God: but the clearer Evidences he obtains of the divine Favour, the more does he loathe, abhor, and condemn himself for his Sins, the more vile does he appear in his own Eyes; and the more aggravated and enormous do his past Sins represent themselves to him.—A Sense of pardoning Mercy makes Paul appear to himself the chief of Sinners, and speak of himself as a Pattern [Page 149] of Hope, to all that shall come after him.—The true Penitent not only continues to abhor himself on Account of his past Guilt and Defilement: but finds daily Cause to renew his Repentance before God. He finds so much Deadness, Formality and Hypocrisy in his Duties, so much Carnality, World­ly-mindedness; and Unbelief in his Heart, so much Prevalence of his sinful Affections, Appetites and Passions; and so many Foils by the Sin that ea­sily besets him; that he cannot but groan, being bur­thened, while he is in this Tabernacle. Repentance therefore is the daily continued Exercise of the Christian indeed, until he puts off Mortality.—He will not leave off repenting, till he leaves off sinning; which is not attainable on this Side Hea­ven.— ‘Have I Hope (says the penitent Soul) that God has pardon'd my Sins? What an In­stance of pardoning Mercy is this! How ado­rable is that wonderful Grace, which has pluckt such a Brand out of the Fire! And am I still daily offending against such Mercy and Love! Am I still so formal, lifeless and hypocritical! Am I yet doing so little for him, who has done so much for me! Ah vile sinful Heart! Ah base Ingratitude to such amazing Goodness! Oh for more Victory over my Corruptions; for more Thankfulness for such Mercies, for more Spirituality and Heavenly-mindedness!—How often have I been mourning my Infirmi­ties; and must I yet have Cause to mourn over the same Defects! How often pursuing and designing a closer Walk with God; but what a poor Progress do I yet make, save in Desires and Endeavours!—How would the Iniquities of my best Duties separate between God and my Soul [Page 150] ever, had I not the Redeemer's Merit to plead! What need have I, every Day, to have this pol­luted Soul washed in the Blood of Christ; and to repair to the glorious Advocate with the Fa­ther, for the Benefit of his Intercession!—Not a Step can I take in my spiritual Progress, with­out fresh Supplies from the Fountain of Grace and Strength; and yet how often am I provo­king him to withdraw his Influences, in whom is all my Hope and Confidence! O wretched Man that I am, who shall deliver me from the Body of this Death!’—Thus the true Penitent goes with his Face Zion-ward, mourning as he goes. And thus in his highest Attainments of Comfort and Joy, will he find Cause to be deeply humbled before God; and to wrestle with him for renewed Pardon; and new Supplies of strengthening and quickening Grace.

The Difference between these two Sorts of Pe­nitents is very apparent.—There is the same Dif­ference, as between the running of Water in the Paths after a Shower, and the Streams flowing from a living Fountain of Water: A legal Repentance lasting no longer than the Terrors which occasion it, but an evangelical Repentance being a continued War with Sin, till Death sounds the Retreat.—Once more,

6. A legal Repentance does at most produce, only a partial and external Reformation: but an evangeli­cal Repentance is a total Change of Heart and Life, and universal turning from Sin to God.—As some particular more gross Iniquities most commonly lead the Way to that Distress and Terror, which is the Life of a legal and insincere Repentance: so a Re­formation of those Sins too frequently wears off [Page 151] the Impression, and gives Peace and Rest to the troubled Conscience, without any further Change.—Or at best, there will be some darling Lusts retain'd some right Hand or right Eye spared, some sweet Morsel rolled under the Tongue.—If the legal Pe­nitent be afraid of the Sins of Commission, he may still live in the Omission or the careless Performance of known Duty.—Or if he be more forward in the Duties of God's immediate Worship, he may still live in Acts of Injustice, Strife, and Uncharitable­ness towards Men.—If he shews some Zeal and Activity in the Service of God, he will yet (per­haps) have his Heart and Affections inordinately glewed to the World; and pursue it as the Object of his chief Desire and Delight.—If he makes Conscience of all open actual Sins, he yet little re­gards the Sins of his Heart, but lives in Envy, Malice, Pride, Carnal-mindedness, Unbelief; or some other such Heart-defiling Sin.—To finish his Character, whatever seeming Progress he may make in Religion, his Heart is not right with God: but is still going after his Idols, still estranged from vital Christianity & the Power of Godliness. Like Ephraim, he is as a Cake not turned, neither Bread nor Dough; or like Laodicea, Lukewarm, neither hot nor cold.

If we proceed to view the Character of the sincere Penitent, it is directly contrary to this.—He finds indeed (as has been observ'd) continual Occasion to lament the great Imperfections of his Heart and Life; and accordingly seeks renewed Pardon and Cleansing in the Blood of Christ. But though he has not already attained, nor is already perfect, he is yet pressing towards Perfection. He is yet watching, striving against all his Corruptions; yet aiming at and endeavouring after further Con­formity [Page 152] to God, in all holy Conversation and God­liness.—He is never satisfied with a partial Refor­mation, with external Duty; or with any Thing short of a Life of vital Piety.—He does not re­nounce one Lust, and retain another; content him­self with first-Table-Duties, in the Neglect of the second; nor quiet himself in a Life of mere for­mal Godliness; nor can he rest, till he rejoices in the Testimony of his Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, he has his Conversation in the World.—All the Actings of his Mind, as well as his exter­nal Conduct, fall under his strictest Cognizance and Inspection; and he is awfully careful to approve himself to him, who knows his Thoughts afar off.—His Reformation extends not only to the Devotions of the Church, but of his Family and Closets; not only to his Conversation, but to his Thoughts and Affections; not only to the Worship of God, but to the Duties of every Relation he sustains a­mong Men; and in a Word, his Repentance pro­duces Heavenly-mindedness, Humility, Meekness, Charity, Patience, Forgiving of Injuries, Self-De­nial; and is accompany'd with all other Fruits and Graces of the blessed Spirit.— ‘It is the Desire of my Soul (says the sincere Penitent) to keep the Way of the Lord; and not wickedly to depart from my God. I would refrain my Feet from every evil Way; and walk within my House with a perfect Heart.—I know I have to do with a God who trieth the Heart; and hath Pleasure in Uprightness; I would therefore set the Lord always before me; and serve him with a perfect Heart and with a will­ing Mind.—I know that my Heart is deceitful [Page 153] above all Things; and desperately wicked. I know that mine Iniquities are ascended over mine Head; for which I am bowed down great­ly; and go mourning all the Day long. But yet my Desire is before the Lord; and my Groaning is not hid from him.—I can truly say, that I even hate vain Thoughts: but God's Law do I love. O that God would give me Under­standing, that I may keep his Law, and observe it with my whole Heart!—I would be for God without any Reserve: for I esteem his Precepts concerning all Things to be right, and I have inclined my Heart to keep his Statutes always, even unto the End.’

To conclude, herein lies the great Difference between a legal and an evangelical Repentance: The one is an external Reformation only, destitute of all the Graces of the blessed Spirit. The other is an internal Change, a Change of the Heart, of the Will and Affections, as well as of the outward Conversation; a Change which is accompanied with all the Fruits and Graces of the Spirit of God.—The one aims at just so much Religion as will keep the Mind easy; and calm the Ruffles of an awa­kened Conscience. The other aims at a holy, humble, watchful, and spiritual Walk with God; and rests in no Degree of Attainments whatsoever.

Thus, Sir, I have given you a general View of the Difference between a legal and an evangelical Repentance.—You have not demanded this of me out of mere Curiosity; or as a Matter of Specu­lation only: but in Order to the Exercise and Practice of a Repentance unto Life, not to be repen­ted of.

[Page 154]You should therefore remember Who is exalted at God's right Hand, to give Repentance, as well as Forgiveness of Sins. Remember that you must depend only upon the Grace of the Lord Jesus Christ; and must accordingly ly at his Footstool, to have this great and important Change wrought in your Heart.—And therefore, since you depend upon the mere sovereign Grace of God in Christ, for the renewing Influences of his Holy Spirit, you should be the more importunate in your Cries to him, in the Language of Ephraim, Turn thou me, and I shall be turned; for thou art the Lord my God.

You should endeavour to review your past Sins, and as particularly as you can, acknowledge them before God with all their heinous Circumstances and peculiar Aggravations; and you should with peculiar Ardor of Soul wrestle with him, for Par­don and Cleansing in the Blood of Christ.

You should endeavour to see and be affected with the Sin of your Nature, as well as of your Practice, of your Heart as well as of your Life; and with constant Fervency cry to God for a new Heart and a right Spirit, for Victory over your Corruptions; and for Grace to approve your self to God in a Life of new Obedience, as well as for Pardon and Reconciliation to him.

You should be daily calling your self to an Ac­count for your daily Sins and Imperfections; and daily confessing and lamenting them before God, that you may never have so much as the Sins of one Day unrepented of.

Though it be impossible, that you can be suffi­ciently humbled before God, under an abasing Sense of your great Sinfulness, Unworthiness, and In­gratitude to him: Yet remember that faithful Say­ing, [Page 155] which is worthy of all Acceptation, that Christ Je­sus came to save Sinners.—Don't dishonour the in­finite Merit of the Redeemer's Blood by being a­fraid to trust to it, for Pardon and Sanctification. Don't dishonour the infinite Compassion of the di­vine Nature, by calling into Question his being as ready to grant, as you heartily to seek Pardon and Forgiveness of all your Sins, how many and great soever they be.—Be therefore humbled: but not discouraged. While you lament your Sin and Im­perfection, adore the infinite Riches of that Grace and Love, which has open'd a Fountain for Sin and Uncleanness.

And to sum up the whole in a Word: You must remember, that it is the Essence of a true Repen­tance, to turn to God; and therefore if you would evidence the Sincerity of your Repentance, you must give up your self to God. You must chuse him for your God and Portion. You must watch at his Gates; and wait at the Posts of his Doors. You must make a Business of Religion; and in a Life of most active and earnest Diligence, expect Acceptance through the Merits of Christ; and continued Supplies of Grace and Strength from his Fulness, to bring forth Fruits meet for Repentance.

That the Lord would carry on his own Work in your Soul; and lead you from Grace to Grace, and from Strength to Strength, till you arrive where your Faith will be turn'd into Vision, and your Repentance into eternal Praises, is the Prayer of

LETTER X. Wherein is proved, that the Seventh Chapter to the Ro­mans contains the Description and Character of a converted State.

I Can't but take Comfort, from your melancholy Complaint of the Corruptions you are strug­gling with; and your Sense of the Vileness and Sinfulness of your Heart, which makes you groan being burthened: because you therein breathe the Language of a broken and a contrite Spirit; and give me Hopes that you are offering to God the Sacri­fice, which he will not despise.— ‘ You took Comfort (you tell me) from the Seventh Chapter to the Ro­mans, finding there, the like Complaints with yours, in so eminent and exalted a Christian as the Apostle Paul himself: But that Prop is knock'd from under you, by Conversation with some Persons of a supe­rior Reputation for Religion, who assure you, that St. Paul is there giving the Character of an uncon­verted Person, under a Conflict between his Corrup­tions and the Alarms of an awakened Conscience; and that all those Places of Scripture are to be inter­preted in the same Manner, which represent the like Conflict in the Soul.’—Upon which you desire my Sentiments.

What strange Efforts are of late made against evangelical, vital and experimental Piety! How in­consistent are the Methods used by those, who are [Page 157] so earnestly labouring in this Undertaking! Is it not enough, to put Mankind into a dangerous Se­curity, by flattering them with a Prospect of Safe­ty, without any Experience of a Work of Grace in their Hearts; but they must also torment and disquiet the Minds of those who have been fa­vour'd with those blessed Experiences, by perswa­ding them, that remaining disallowed Corruptions and Imperfections are inconsistent with a State of Grace, and with the Favour of God!—What do these Men mean! Have they no feeling Percep­tion, no affecting Sense of the Imperfections of their Hearts and Lives! Or do they make it their Practice, and esteem it their Duty, to give their Corruptions a quiet Residence in their Hearts, and to maintain no Conflict or Struggle with them!

But it's my Business to answer your Demand; and to endeavour to convince you, that the Apos­tle in the seventh Chapter to the ROMANS, is descri­bing the Conflict, which every true Christian expe­riences, while he walks with God and lives near to him.

In Order to a fair and clear Decision, it will be proper to take some (very brief) Notice of the general Scope and Design of this Epistle, in the first seven Chapters.—This seems to be summarily proposed in the first Chapter v. 17. Therein is the Righteousness of God revealed from Faith to Faith, as it is written, The Just shall live by Faith. That is, we are justified before God, only by the Righteousness of Christ received by Faith: We continue in a justified State, by the renewed Exercise of Faith: And the whole Life of a justified Person is a Life of Faith in the Son of God, as well as his whole Hope of eternal Life is [Page 158] through Faith in Christ.—This Doctrine is proved, by a Representation of the atrocious Impiety and Wickedness of the whole Gentile World; that e­ven they who make the highest Pretences to Inno­cence, and who judge and censure others for such horrid Impieties, as are commonly practised among them, are all inexcusable and self-condemned, on Account of the Wickedness perpetrated and indul­ged by themselves; being all of them such Vio­laters of the Law and Light of Nature, as will leave them without Excuse in the Day when God shall judge the Secrets of Men by Jesus Christ.—This is plainly the Apostle's Argument, from the 18th Verse of the first Chapter, to the 17th Verse of the second Chap­ter. Whence it follows, that the Gentile World cannot possibly have any Claim to Justification, by their own personal Obedience; nor any other Way, but by the Righteousness of Christ received by Faith.

The Apostle next proceeds to shew, that the Jew has no better Plea to make for his Acceptance with God, on Account of his own personal Righ­teousness, than the Gentile, though he rests in the Law, and makes his Boast of God, knows his Will, and approves the Things that are most excellent. For be also, in his highest natural Attainments, breaks the Law, dishonours GOD, and at the best performs but an external Obedience, and reaches not to the Spi­rituality, which the Law requires.—The Jew has indeed much every Way the Advantage, in Point of external Privilege: But in Point of justifying Righ­teousness, he cannot be said to be better than the Gentile; no, in no wise!—This is the Argument from the 17th Verse of the second, to the 9th Verse of the third Chapter. In which Verse and those [Page 159] following, the Apostle sums up the Argument, in these remarkable Words, which fully justify my Interpretation of his Scope and Design: For we have before proved, both Jews and Gentiles, that they are all under Sin. As it is written, there is none righteous; no, not one, &c.— That every Mouth may be stopped, and all the World may become guilty before God. —From these Premises, he draws this Conclusion in the 20th Verse of the iiid Chapter, & c. Therefore by the Deeds of the Law shall no Flesh living be jus­tified in his Sight. For by the Law is the Knowledge of Sin. But now the Righteousness of God, without the Law, is manifested, being witnessed by the Law and the Prophets; even the Righteousness of God, which is by Faith of Jesus Christ, unto all and upon all them that believe: for there is no Difference. Being justified freely by his Grace, through the Redemption that is in Christ Jesus.—Therefore we conclude, that a Man is justified by Faith, without the Deeds of the Law. —Which was the Point to be proved.

But here may arise a Question: What Law is it, that the Apostle excludes from having any Hand in our Justification? To which it is answered: All the Law, that was obligatory both upon Jews and Gentiles. For they were both obnoxious to Wrath, by their Violation of the respective Laws they were under; had all sinned, and come short of the Glory of God.—And God deals with them all alike. He will justify them all by their Faith in Jesus Christ; and no otherwise: and thereby shew, that he is not the God of the Jews only, but of the Gentiles also.

Having thus concluded his first Argument; and proved from the Guilt and Impotence both of Jew and Gentile, that no Man can be justified by the [Page 160] Law of Nature, by the Law which was given to the Jews; nor any other Way, but by the Righte­ousness of God, which is by Faith of Jesus Christ.—The Apostle proceeds to prove the same Thing from ABRAHAM'S Faith being imputed to him for Righ­teousness; and from DAVID'S describing the Blessed­ness of the Man, to whom God imputeth Righteousness without Works, throughtout the fourth Chapter.

He then begins the fifth Chapter, by describing the glorious Privileges of those, who are thus jus­tified by Faith; and ends it by shewing in what Manner we partake of the Righteousness of Christ, for our Justification: That it is in the same Man­ner, as we are Partakers of the Sin and Guilt of Adam, to our Condemnation.—As Adam's Sin was imputed to all whom he represented, unto their Condemnation: so the Righteousness of Christ is imputed to all whom he represented, and who be­lieve in him, unto Justification of Life. As by one Man's Disobedience many were made Sinners: so by the Obedience of one, many shall be made Righteous.

After a solemn Caution unto all, not to turn the Grace of God into Wantonness, and not to conti­nue in Sin, that Grace may abound; and after enfor­cing this Caution, from the Obligation we are un­der by our Baptism, to die unto Sin, and walk in Newness of Life, as Christ died for us, and rose again from the dead, (as in the first Part of the sixth Chap­ter) the Apostle goes on to shew (in the latter Part of that Chapter) what was the privileged happy State of these Romans, to whom he wrote: That Sin had not Dominion over them; for they were not under the Law, but under Grace: That they were made free from Sin, and were become the Servants of Righteousness.—And then throughout the whole [Page 161] seventh Chapter, and the Beginning of the eighth, he illustrates this Matter; and shews in what Re­spect they are not under the Law, and how, or in what Respects they are made free from Sin.

This, Sir, appears plainly to be the Scope and Connection of the first seven Chapters of the E­pistle to the Romans; as may be easily observ'd by any one, that will impartially look into the Case, without Prejudice in Favour of a Party; or a pre­conceived Opinion, which he is resolved to main­tain.

And thus I am come to a more particular Con­sideration of this seventh Chapter; which (as was observ'd) is designed to clear up these two Things, How we are made free from the Law, and, How we are made free from Sin, and become the Servants of Righteousness.

The first Thing consider'd by the Apostle in this Chapter is, in what Respects these believing Romans were under Grace, and not under the Law.—But previous to a direct Attendance to this, it will be necessary to remove a Stumbling-Block out of the Way, by considering again, what Law it is that the Apostle refers to, when he declares these Ro­mans not to be under the Law, but under Grace; to be dead to the Law; and to be delivered from the Law, that being dead wherein they were held. Does he herein speak of the Ceremonial Law, or of the Moral Law; or of both?

To this I answer: The Apostle here speaks of the Law in the same Sense, and uses the Word in the same Extent of Signification, as in the forego­ing Parts of this Epistle.—'Tis the Scope and De­sign of this Epistle (as I have shewn you) to prove that both Jew and Gentile must be justified only [Page 162] by the Righteousness of CHRIST, received by Faith; and not by their own Observance of any Law, which they are under.—The Law therefore in Question is that Law, which the Gentiles have writ­ten in their Hearts; and that Law, which the Jews rest in, boasting themselves of God. Chap. ii. 14, 15, 17.—It is that Law, by the Violation whereof both Jews and Gentiles are all under Sin; and against which all have sinned, and come short of the Glory of God. Chap. iii. 9, 23.—It is that Law, without which there could be no Transgression. Chap. iv. 15.—And in a Word, that Law, by which every Mouth may be stopped, and all the World become guilty before God. Chap. iii. 19.—The Law therefore here must be taken in the largest Extent of the Word, including the whole Will of GOD, any Manner of Way mani­fested, to any and every Part of Mankind, whe­ther Jew or Gentile. Though it is evident, that the Apostle hath in this seventh Chapter a special Reference to the moral Law.—This appears,

1. Because the Law here referred to, is what these believing Romans had been married to, and been held by; as appears in the 4th and 6th Verses. Now these Romans to whom the Apostle wrote, were most of them (if not all of them) Gentiles; as he expressly declares, Chap. i. 13. and Chap. xi. 13. and were therefore never married to the Levitical or ce­remonial Law, never held by it; and consequently never delivered from it. It was the moral Law only to which they had been married; and from that only they were therefore made free: and that, consequently, must be what the Apostle especially refers to, in this Chapter.

2. Because the Apostle, in Exemplification of his Meaning, instances in the moral Law, and no [Page 163] other: The Law, by which Concupiscence is known, and which forbids coveting, Verse 7th. The Law, which is spiritual, Verse 14th. Whereas, the ce­remonial Law, consider'd in it self, was not spiri­tual, but made up of carnal Ordinances, Heb. ix. 10.—It is the Law, in which the Apostle delighted, af­ter the inward Man, Verse 22d. But he was so far from taking Delight in the Ceremonial Law, that he strongly and pathetically exclaims against the Ob­servation of it now that Christ is come, and repre­sents the Ordinances of this Law, to be become now beggarly Elements, Gal. iv. 9, and forward.

In Fine, he instances in that Law of God, which he himself served with his Mind, Verse 25th. But his Heart was not so set upon the Observation of the ceremonial Law, as to desire to be again brought into Bondage to it.—From all which it is evident, if Demonstration may be taken for Evidence, that it is the moral Law, which is principally designed by the Apostle in this Chapter and Context, when he tells us, that no Man can be justified by the Law; and that Believers are made free from the Law, by their Interest in Christ.

I am now prepar'd to consider, in what Respects the Apostle here represents Believers to be freed from the Law, or to be not under the Law.—And to set this Matter in the clearest Light, it will be pro­per to consider it,

1. Negatively: Shewing in what Sense they are not here represented, as being freed from the Law. Particularly then,

They are not represented to be freed from the Law, as it is a Rule of [...] Conduct. No! The Law is holy; and the Commandment holy, and just [Page 164] and good, Verse 12th. Believers consent to the Law, that it is good, Verse 16th. And with their Mind they serve the Law of God, Verse 25th.

They are not freed from Endeavours after, and Delight in Obedience to the Law of God. To will is present with them, even beyond their Capacity of Performance, Verse 18th. They would do good, e­ven when Evil is present with them; and they de­light in the Law of God, after the inward Man, Ver. 21st, and 22d.

I add, they are not freed from being grieved and burthened, on the Account of the Imperfection of their Obedience to the Law of God: but must, on that Account, groan being burthened, while they are here in this Tabernacle; and must cry out with the Apostle, O wretched Man, that I am: who shall deliver me from the Body of this Death! Verse 24th. And now let us attend,

2. To the affirmative Description here given, of the Believer's Freedom from the Law of God.

They are here represented as freed from their Marriage Relation to the Law; or from the Obli­gations of it, as a Covena [...] of Life.—While in their carnal and unregenerate State, they were un­der the strictest Bonds of Subjection to the Law of Nature, or the moral Law. It rigorously ex­acted perfect Obedience of 'em, as the only Con­dition of their Acceptance with God: and conti­nuing in that State, they could have no Righteous­ness at all to plead, but their own Conformity to the whole Demands of the Law; and they must obtain eternal Life by perfect Obedience, or not at all.—But now that Marriage-Covenant is dissol­ved, by their Faith in Christ. They are become dead to the Law, by the Body of Christ, that they [Page 165] should be married to another, even to him who is raised from the dead. They are deliver'd from the Law, that being dead in which they were held. Verses 4th and 6th.—They have therefore another Righteousness to plead, without a perfect personal Conformity to the Law; and their Hope of Salvation is held by another Tenure, built upon another Foundation, an Espousal to CHRIST, the one only Husband, that is able to pay their Debts to offended Justice, and save them to the uttermost.—They may now serve God in Newness of Spirit, from a new Principle, from new Motives, with new Affections, and with new Hopes: and not in the Oldness of the Letter. Ver. 6th.—Not from any Expectation, that by doing these Things they should live in them; nor under the Terror of the dreadful Curses, pronounced against every one who continues not in all Things, written in the Book of the Law, to do them. This is evidently the Design of the first six Verses of this Chapter.

Moreover, they are freed from that Spirit of Bon­dage, which they were once under, when their Guilt, Danger and Misery were brought to their View by the Law. This the Apostle exemplifies, by representing his own State, when under a Law­Work.— For I was alive without the Law once: but when the Commandment came, Sin revived, and I died; and the Commandment which was ordain'd to Life, I found to be unto Death, Verses 9th, and 10th. That is, I thought my self once alive, was in a State of Safety and without the Curse in my own Appre­hension, while ignorant or thoughtless of the Spi­rituality, Extent, and Terror of the Law of God: but when the Commandment came home to my Con­science, and I found what my State truly was, Sin revived, rose up against me in its condemning [Page 166] Power, or appeared to me in its own Nature and Aggravations, exceeding sinful; for by the Law is the Knowledge of Sin: and so I found my self to be a guilty Creature, a dead Man, indeed under the Law, under its Curse and damning Sentence; and died to self-slattering Hope, and Confidence in the Flesh. Now this is the very Case of all awaken'd Sinners, when the Law comes near to Conscience, lays the Weight of their Guilt upon them, and sets their Danger of everlasting Punishment before them.—But now these believing Romans were de­livered from this Bondage to the Law; there be­ing no Condemnation to them which are in Christ Je­sus; and that being dead, wherein they were held.

I may add to this, that they were also freed from the irritating Power of the Law. —When an awak­ned Sinner first obtains a sensible View of the Strictness, Purity, and Spirituality of the Law, so of the vast Number and dreadful Aggravations of his Sins, with the amazing Wrath that hangs over his Head; this fills his Soul not only with Horror and Amazement, but with an impatient disquieting Anxiety, which unhinges his Mind for Duty, in­flames his Corruptions; and gives them the Ad­vantage against all his good Purposes, Resolves, and Endeavours. So that the Law, inhibiting Sin, without giving Power to avoid it, does but make the Sinner's Lusts (like a Torrent damm'd up) to swell the more, and to run with greater Force, when they get Vent: and Sin taking Occasion by the Commandment, works in the Soul all Manner of Concupiscence, deceives the Sinner, and flays him, as it is expressed, Verses 8th, and 11th.—But these believing Romans were delivered from the Law in this Respect also. Having a Discovery of the [Page 167] glorious Way of Salvation by Christ, and the Safe­ty of depending upon his Righteousness, they were quickned by adoring Views of redeeming Mercy; acted by a Principle of Love to God; and strength­ned, by the divine Influences of the Spirit of Grace, to mortify their Lusts, and to live a Life of sincere and spiritual Obedience; or as the A­postle expresses it (Verse 6.) to serve God in New­ness of Spirit; and not in the Oldness of the Letter.

These three Things are most certainly represen­ted in the Context, as the Servitude, that unrege­nerate Men are under to the Law.—This is too evident to be disputed. Believers are certainly re­presented, as being delivered from the Servitude of the Law: Whence it follows, that their Freedom from the Law, here treated of, must consist in these Particulars which I have consider'd.

And now, I am further to observe to you, that there is another glorious Privilege of Believers, distinctly insisted upon in the sixth Chapter, which is (as I hinted before) particularly illustrated in this. And that is, that they are dead unto Sin; and alive unto God. Sin has no more Dominion over them, they being not under the Law, but under Grace. They are made free from Sin, and become the Servants of Righteousness: And being made free from Sin, they are become Servants of God, have their Fruit unto Ho­liness, and the End everlasting Life. Chap. vi. 11, 14, 18, 22.—This Character of Believers depends upon the other already consider'd. They being made free from the Law, they are of Consequence made free from Sin likewise. A Freedom from Sin is the Fruit of our Freedom from the Law; which is therefore first consider'd, and the Consi­deration of this superadded as an Appendage to it, or a necessary Consequence from it.

[Page 168]But how are we to understand these strong E­xressions? Are Believers wholly freed from all Sin? Are they arrived to a sinless State of Perfection! Or in what other Sense are they free from Sin, and become Servants of Righteousness? This Question the Apostle answers, from the 14th Verse of the seventh, to the 3d Verse of the eighth Chapter; and particularly exemplifies the Case, by represen­ting to us the State of his own Soul, with Respect to his Freedom from Sin; and the remaining Con­flict he yet had with his Corruptions.—In the fore­going Verses he had shewn us, what he once was, when in a carnal State, and under the Tyranny of the Law.—I was alive without the Law once, &c. And throughout that Discourse, he speaks wholly in the Preterperfect Tense, as of former Matters, Things already pass'd.—From the 14th Verse and forward, he shews us what he now is; and speaks there­fore only in the present Tense, as being to describe his new State of Freedom from Sin.—By altering thus his Form of Expression, in this Change of Tenses, we may plainly see, that there is such a Tran­sition, as I am now supposing; and may easily know where it begins.

Thus, Sir, I have endeavoured to set before you in the briefest and plainest Manner I could, the Scope and Connection of the first seven Chapters of this Epistle to the Romans. By a due Attendance to which, you cannot but discover, how groundless and impertinent all the Reasoning of those Gen­tlemen are, of whom you speak.

However, that this may appear in a yet stronger Light, I will now proceed to a direct Refutation of the Opinion, that the Apostle is here personating and giving the Character of an unconverted or un­regenerate [Page 169] Person, struggling under the Convictions of an awakened Conscience. And,

1. It is undeniably certain, that the most holy of all the natural Descendants of Adam, that ever were in the World, have had Cause to make the same Complaints of their remaining Corruptions, as the Apostle here does; and have all in like Manner experienced what the Apostle elsewhere calls the Flesh lusting against the Spirit, and the Spirit against the Flesh. Gal. v. 17.—Have they not all of them some remaining Carnality? The most improv'd Saints, comparatively but Babes in Christ, and not so spiri­tual as they should be? Nay, are they not even sold under Sin? It is true, that they do not volun­tarily with Ahab, sell themselves to do wickedly; this would denote the full Dominion and Power of Sin: but they are sold, as Captives are sold, against their Wills. Though for the general they make ever so great Resistance, they have yet Corruptions that do and will at Times prevail against them, and bring them into Captivity. —Have they not all Cause to ac­knowledge, that they do what they allow not, what they would not, and even what they hate? That they fall short of what they would do? And that when they would do Good, Evil is present with them? That they find a Law in their Members, warring against the Law of their Mind? And don't they groan, being bur­thened, under a Sense of what wretched Men they are on these Accounts? In other Words, Are there any of them that don't feel in themselves sinful Affections, sinful Imperfections, and sinful Actions, that are the Grief and Burthen of their Souls? Here let the Appeal be made to all the Generation of God's Children, whether they do not find these Things in themselves, even in their most [Page 170] watchful Periods.—I must needs say, it argues a dreadful Ignorance of, or an unaccountable Inat­tention to, the Plague of their own Heart, in them who have not a feeling and experimental Appre­hension of these Things.—It may therefore be justly presumed, that the Apostle here complains of what every true Christian feels and laments.—Or at least I may confidently say, that the Experi­ence of all the Children of God is a Refutation of the principal Arguments against my Interpretation of this Chapter.

It may be added, in the Language of Another, "Those Objections are chiefly owing to a mista­ken Notion of the Case described here, from Ver. 14 th; as if the Apostle spake of gross sinning in Practice, with only some feeble Reluctance of his Will, and habitually transgressing, in a Course of outward Actions, thro' the power of some conquering and ruling Lust, against the Dictates of his natural Conscience.—Whereas, in Truth, he does not own a customary Indulgence to any the least Sin in external Prac­tice; much less to any great Wickedness, and gross Sins of Presumption. But he evidently speaks in his Complaint, of unallowed Frailties, or Sins of Infirmity, incident to the best of Men.—And if his Language in representing the Case seems too ex­pressive and emphatical, we may fairly resolve this into his Humility; a Grace, that always makes the Christian willing to see the worst of his Case, and to lay himself low before God and Man. From this Principle, we must conceive it was, that this same Apostle elsewhere describes himself under those debasing Characters, The least of the Apostles, —Less than the least of all Saints, —yea, The Chief of Sinners.—Though an eminent Example of Ho­liness, [Page 171] yet being not already perfect, he readily con­fesses it: And under a humbling, affecting Sense of his Imperfections and remaining Corruptions, he breathes out his Complaints in very animated and striking Forms of Speech. However, his self-abasing Expressions (taken in this View) do all of them well consist with the brighter and com­mendatory Representations he sometimes makes of himself, when considering his Case in another Light: and they are all reconcilable with every Scripture-Character of regenerate Professors, as well as with the universal Experience of real Chri­stians, even the best upon Earth. For don't they all own themselves conscious of indwelling Sin, and fleshly Lusts that war against the Soul? Don't they all confess themselves not as yet perfectly spiritual? their Hearts not as yet perfectly enlarged to run the Way of God's Commandments; their Graces not as yet perfectly free in their Exercise, but often un­der a very sensible Restraint, so that they cannot produce them into Act, as they would and ought; their Corruptions insinuating and intermingling with their best Performances of Duty; their Lusts, though by Divine Grace conquer'd within them, yet striving still for the Mastery, yea, sometimes usurping the Throne seemingly, and acting the Ty­rant over them for a Season, against the fixed Judg­ment and settled Bent of their Mind and Heart, which in the Account of Gospel-Grace is the Man?—Now, looking upon themselves, if try'd by the Law and Justice, as liable to be condemn'd with the World, they have therefore no Hope of being sa­ved by any Works of Righteousness, which they have done, but only look for Mercy, the Mercy of the Lord Jesus Christ, to be magnify'd in their Delive­rance [Page 172] out of the present State of Imperfection. In the mean Time their Sins, yea, their unavoidable Infirmities, are their Burden, under which they sigh and bemoan themselves; asham'd and griev'd e­ven for disallowed Frailties, more than unregenerate Sinners for their wilful and scandalous Enormities.—Is it any uncommon Case, for a Child of God, in a repenting Frame, passionately to lament in the Strain of Rom. vii—judging himself for Carnality, complaining of spiritual Captivity, and crying out, O wretched Man that I am! Who shall deliver me! nor finding any Refuge, but the Grace of our Lord Jesus Christ?—Where's any Injustice done the in­spired Writer, or the least Injury to Christianity, by supposing this to be the very Case the Apostle had in View? Or what one Word is there in all his Description of the Case before him, but is fairly accommodable to this Interpretation?—And what Occasion then to suppose the Apostle uses such a Metaschematism here, as some suppose; transferring to Himself those odious Things which belong'd only to an unregenerate Legalist, and putting them in his own Case, meerly out of Modesty, and to avoid giving Offence to the Party reprov'd?"

2. We find the Apostle here giving Characters of himself that are the distinguishing Marks of a re­generate State; Characters, that do not, that can­not, agree to any unconverted Person in the World.—It is, for Instance, the peculiar Property of a Child of God, to hate that which is evil; and to have a Will present with him to that which is good.—No unregenerate Person is able truly to say, that he would do that which is good; and would not do that which is evil.—The Conscience indeed, and the Judgment of an unregenerate Man, may in some [Page 173] Sense be said to be against the Sin: but his Will is for it, and the Lusts of a depraved Will habitu­ally govern the Man; so that he always inclines to Sin, in one kind or another, in one Degree or ano­ther, and does always actually indulge himself in Sin, except only when under some special Restraints by Shame or Fear of Punishment. He can never be said to hate Sin; though he hate the Misery that is like to be the Consequence of it: but he rather hates the Law, that punishes Sin.—And to be sure, it cannot be said of any unregenerate Man, that he hates Evil and would do Good, indefinitely: that is, that he hates all Evil, and would do all Good, without any Distinction or Reserve; as the Apostle here affirms of himself.—No! there is some Delilah in Reserve, some Bosom-Lust re­tain'd, some Methods of vital Piety (either of Heart or Life) rejected, by the greatest Proficients in Morality among the unconverted World. None but the truly regenerate can say with David, I es­teem all thy Precepts concerning all Things, to be right; and I hate every false Way. Psal. cxix. 128.

To this I may add, that it is the distinguishing Character of a Child of God, to delight in the Law of the Lord, after the inward Man.—An unregene­rate Man may by the Lashes of an awaken'd Con­science, and Terrors of the Law, be kept under some slavish Restraints, and be forced to some ser­vile Endeavours of Obedience: But could he with a quiet Conscience, and Hopes of Salvation, enjoy his Choice, he would break through all these Re­straints, and always gratify his sinful and sensual Inclinations.—To have our inward Man, our very Mind and Heart delighted in the Law of God, is to have our Souls delighted in a Conformity to God; [Page 174] the Law being but a Transcript of his moral Per­fections. That is, in other Words, it is to love GOD himself, to delight our selves in his Nature and Government, to love to be like him in the inward Man, having the Law written on the Tables of our Heart, which is the Sum of all Religion, the whole and only Evidence of vital Christianity, all other Marks and Characters of a Christian indeed being contain'd in it.—Whence it is, that the Psalmist so often mentions his Delight in God's Commandments, which he had loved, as a Mark of his Uprightness. No unregenerate Professor does really delight in God, as the holy and righteous Governor and Judge of the World: And therefore no unregenerate Per­son can truly say, as the Apostle here, I delight in the Law of God, after the inward Man.

I may likewise add, that it is the distinguishing Character of a Child of God, to groan under the Burden of the Body of Death, to long for Deliverance from it, and to have a War maintain'd between the Law of his Members, and the Law of his Mind.—Awaken'd Sinners may groan under a Sense of Guilt and Danger; and have a War between their Consciences and their Lusts. But they are Belie­vers, and none but they, who groan under the Bur­den of their Heart-Corruptions; and after a fur­ther Progress in Holiness.—Unrenewed Sinners may have a Law in their Members, warring against their awakned Consciences: but they have no con­trary Law in their Minds, no such habitual Bent of Soul, or stated and settled Disposition of their Af­fections, as has the Force of a Law with them, and maintains a constant War with their inward Corruptions, their vain Imaginations, sinful Appe­tites and Passions.—They do indeed love the Lord, [Page 175] that thus hate evil. Psal. xcvii. 10. And they who thus fight the good Fight of Faith, will lay hold on eternal Life. I Tim. vi. 12. It's one Characteris­tick of a true Believer, that he resists Sin, in all the Lusts thereof, even the most secret, and hidden from the Eye of the World.—Every Creature has its Antipathies: the new Creature, as well as any other; and as Sin is the greatest Contrariety to its Temper and Taste, to its Interests and Comforts, the Divine Nature always is disposed to exert it self in an Opposition to indwelling Sin, studying to mortify it more and more.

3. The Apostle is here giving the Character of a Person who has a twofold Principle in him: The one a governing Principle, that may be called himself: the other a subdued Principle, which is not he, but Sin that dwelleth in him.—Now can any unconverted Person in the World truly say, it is not he, that transgresseth the Law, when the natural Bent and Disposition of his Soul is to Evil, only to Evil, and that continually, notwithstanding all the Restraints of the Law and Checks of Conscience; and when all the Sins of his Heart and Life are imputed to him, and will be punished upon him, if he remain in his present State?—Can any unconverted Person in the World say, that he himself (all in him which in God's Account can be called himself) serves the Law of God, though with his Flesh (his remaining carnal Affections and Appetites) the Law of Sin; when it is certain, that every unconverted Man is, both with his Mind and Flesh, a Servant to Sin, and free from Righteousness, as the Apostle assures us, in the sixth Chapter of this Epistle, Verses 16, 17, 20.

4. What justifies my Interpretation beyond all reasonable Opposition, is, that the Apostle draws [Page 176] that Conclusion from those very Characters here gi­ven of himself, There is therefore now no Condemna­tion to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit: For the Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin and Death. Chap. viii. 1, 2.—Two Things do here appear to me certain and un­questionable. One is, that the first Verse of this viiith Chapter is here represented (as plainly as any Thing can be represented by Words) as a neces­sary Consequence or just Inference from the Premises, and from the Characters the Apostle had there given of himself; and is therefore a full Proof, that every one in the same spiritual State described in the latter Part of the preceding Chap­ter, is in Christ Jesus, and freed from Condemnation.—There is THEREFORE now no Condemnation, &c. Wherefore? Because they who are in Christ Jesus are freed from Sin, and do not walk after the Flesh, but after the Spirit, as before described: and particu­larly because they themselves do serve the Law of God, as expressed in the Verse immediately foregoing. This Construction is necessary, to make the Connection of this Verse with what went before, congruous and rational. Nay, it is the Construction which the Apostle himself purposely leads us to, in the 2d Verse. FOR the Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin and Death. As if he had said, They who are in Christ Jesus cannot be under Condemnation, since they are made free from the Law (from the Dominion, tho' not from the Remains) of Sin and Death; which I have already shewn you to be my Case, in the foregoing Description of my spiritual State and Experience, and in the Characters I have given of [Page 177] my self.—Another Thing that appears to me most certain and evident is, that the Apostle speaks of himself here (in this 2d Verse of Chapter viii) in the same Manner, and to the same Purpose, as he spoke of himself in the latter Part of the forego­ing Chapter: And that these Words, with the fol­lowing Verses, are the Sum and Conclusion of that whole Discourse. This was the Point the Apostle was undertaking to explain; this the Subject of the preceeding Chapter, as I have already shewn; in this he speaks in the first Person, as in the for­mer Chapter; this is a natural and rational summing up or drawing the Conclusion of the whole, The Law of the Spirit of Life, in Christ Jesus, hath made ME free from the Law of Sin and Death.—Whence it follows, that those Characters in the latter Part of the seventh Chapter, belong to none but such who are in Christ Jesus; and by him freed from Condemnation, and from the Law of Sin and Death.

And now, I leave it to you (Sir) to judge, whe­ther we have not Reason to conclude, that the A­postle is here speaking of himself when in a re­newed or regenerate State; and thereby represent­ing the Conflict, which the Children of God in their highest Attainments have with their remaining Corruptions: Since there is so plain a Transition (by the Change of the Tense) from considering what he once had been, to a Representation of what he now was, at the Time of writing this Epistle.—Have we not Reason to conclude this, when all (the very best) of the Children of God, do always experience the same Struggle with their Corrupti­ons, as is here described?—May we not confident­ly draw this Conclusion, when we find, that the Characters here given are applicable to none but the [Page 178] regenerate only? None but they hate that which is evil; and have a Will present with them to that which is good. To be sure none but they hate all evil; and have a Will to all good, without Re­serve or Distinction. None but they delight in the Law of the Lord, after the inward Man. None but they groan under the Burthen of the Body of Death; and maintain a constant War with the Law of Sin in their Members.—May we not safely maintain this Conclusion against all Opposition, when we find a Person described under the Influence of a two sold Principle, Corruption and Grace? The former so brought into Subjection, that its Actings are not to be attributed, strictly speaking, to HIM (being so contrary to the new Man, his predominant Princi­ple, according to which God accounts of us, and denominates us) but are imputable only to the Re­mains of the old Man, or indwelling Sin. The lat­ter having such an Empire in his Soul, as to be called himself, so that (notwithstanding his Corrup­tions and the Out-breakings of them) he can say, I my self serve the Law of God.—In Fine, this Conclusion most certainly appears to be necessary and unquestionable, that they must be in a regene­rate State, who are delivered from Condemnation, and who walk not after the Flesh, but after the Spirit; and who are by the Law of the Spirit of Life, in Christ Jesus, made free from the Law of Sin and Death; as the Apostle shews to be his own Case, according to the Description he had before given of himself. To suppose that he here personates a Professor unregenerate, must upon the whole ap­pear utterly inconsistent with the Case described in these Passages: and therefore such an Exposition, as altogether forced, is not to be received.

[Page 179]But after all you'll perhaps object, that my In­terpretation tends to make Men secure and careless, bold and presumptuous, in a State and Course of Sin.

I answer, It is so far from this, that it has a di­rect contrary Tendency. It is a solemn Admoniti­on to the Children of God, to be upon their Guard, since they have such a domestick Enemy to deal with: And a like Admonition it is to all careless secure habitual Sinners, not to flatter themselves with a vain presumptuous Hope of their regenerate State, on any Pretences whatsoever.

It is here the Character of a Christian indeed, that he hates Evil, all Evil, without Reserve. IF therefore they who retain any Favourite-Lust, and roll it as a sweet Morsel under their Tongue, cry Peace to their Souls, they are sleeping upon the Top of a Mast: There is no Peace, faith my God, to the Wicked. The Peace of such is all a Delusion; a most false, absurd and dangerous Peace.

It is here likewise the Character of a true Chri­stian, that he does not allow so much as his Imper­fections; that when these obtain, they are without his Consent, and against his Will. These are what he would not, and among the Evils, which he hates. They therefore are entertaining but a vain Dream of a safe State, who are knowingly and deliberate­ly living in any Way of Sinning, and who custo­marily allow any moral Imperfection. They will certainly in the Conclusion be rejected, among the Workers of Iniquity.

It is here also represented as the Property of every sincere Christian, that he has a Will present with him to that which is good; that he consents to the Law that it is good; and that he delights in the Law of God after the inward Man; that is, in other [Page 180] Words (as I have shewn) he truly loves God and Godliness.—Here is therefore no Foundation for them to think well of their State, whose whole Re­ligion is constrain'd by Fear; and whose Hearts and Affections are not sincerely engaged in the Service of God. As for them who love the World and their Idols, more than God and a Life of sincere universal Obedience to Him, such are in the Bonds of Iniquity, and have no Part or Lot in this Matter.

It is moreover given as the Mark of a true Chri­stian, that he groans after Deliverance from the Body of Death; not only from Guilt and Danger, but from the Remainders of his Corruption; and main­tains a constant War against the Law of Sin in his Members. What Encouragement is there therefore for such an one to hope well of his State, that don't make it his Business to keep his Heart, and to watch over his Lips and Life; that don [...] wrestle with God for Deliverance from, and greater Victory o­ver his Corruptions; and that don't look upon his remaining Imperfections, as the great Burden of his Life?

It is furthermore given in Character of the true Christian, that he thankfully expects this Delive­rance only by Jesus Christ. The Apostle's Ans­wer to the Question, Who shall deliver me? is, I thank God thro' Jesus Christ our Lord. q. d. I thank­fully look unto God, in and through Jesus Christ, as a sure Refuge in this Difficulty; and as the Foun­tain of Life, from whence I may safely expect my needed Supplies.—All Unbelievers therefore, as excluded from any justifiable Pretence to this Character, have no Room left them to think well of their State.

[Page 181]In fine, the Christian here described, is one who with his Mind does himself serve the Law of God.—He has had God's Law put into his Mind, and he serves God with his Spirit. His whole Man, all that can be called himself, is engaged in a Life of Go­spel-Obedience.—What can they therefore have to do with the Peace and Comfort, which is here offered to Christians indeed, who are grossly defec­tive, partial, and unsteady in their Obedience; whose Minds are wavering, and whose Hearts are divided between the Service of God and their Idols? A double-minded Man is unstable in all his Ways: and let not that Man think that he shall receive any thing of the Lord. Jam. i. 7, 8.

Now, to conclude this long Letter, I will only further observe, that you may here find, in a summary and concise Representation, the true Cha­racters of the Children of God; as well as Matter of Conviction to those who cannot, and of Consola­tion to those who can, apply these Marks to them­selves. If upon an impartial Examination you can justify your Claim to the Characters here given, let no Man rob you of the Comfort and Hope there­by set before you But if you cannot find such Marks in yourself, never rest till you obtain these Evidences of a converted State.

That the Lord may comfort your Heart, and sta­blish you in every good Word and Work, to do his Will, is the Prayer of,

LETTER XI. Wherein the Mo­ravian and Antinomian Doctrine of Justification, in some of its peculiar Points, is considered and refuted.

IT is true, that I do agree with the Antinomians and Moravians in this, that ‘ The Righteousness of our Lord Jesus Christ is the alone Matter of our Justification before God.’ But I am not­withstanding very far from agreeing with them, in the whole of their Doctrine on that important Article of a Sinner's Justification by Faith in Christ.—The Person you have conversed with, has im­posed upon you, in pretending, that ‘ they and we are of the same Sentiments, with Respect to the Doctrine of Justification.’—In Compliance with [...]our Demands, I shall therefore endeavour to shew you ‘ What is the Difference between them and those of our Profession, in this great Point; and what are the Reasons of our differing from them.’—I presume, you don't expect from me a particular Detection of all the Moravian and Antinomian Er­rors: this would require a larger Volume, than I have Leisure to write, or you would have Patience to read. I shall therefore limit myself to the Sub­ject, which you have proposed.

There are these two Things especially in the Doctrine of our Justification by Faith, which are to be condemned, as most dangerous Errors in the [Page 183] Sects you speak of. The first is, their Notion of the Nature of a saving Faith. The second is, the Part which they assign to Faith in our Justification. It is necessary in Order to set the Affair in a proper Light, that I be something particular upon each of these.

The first Thing then to be considered, is their Notion of the Nature of a saving Faith. This they suppose to consist in a joyful Perswasion of our Interest in Christ, and of our Title to his purchas­ed Salvation. And accordingly Count Zinzendorf frequently gives us this View of a saving Faith. Believe then (says he) that Jesus has aton'd and pay'd a Ransom for you all; and that you may experience it this very Moment; and know, that ye have been healed by his Wounds and by his Stripes. ^*—And the Antinomians in general agree with him in this, that saving Faith consists in a comfortable Persuasion of our personal Interest in the Lord Jesus Christ.—But then on the contrary, you may perceive by what I have written to you on this Subject, that I don't suppose this Perswasion to enter into the Definition of a saving Faith; nor to be any Part of it. It is what a true Believer may want; and an unbelieving and impenitent Sinner may entertain, in an high Degree.

This is an Affair of vast Consequence, and there­fore deserves a more distinct and particular Consi­deration, than I can now have Opportunity for. I shall however attempt to set it in as plain and fa­miliar a Light as I can. In Order to this, it will be proper (previous to my Reasoning against this wild Opinion) to premise these Observations.

[Page 184]1. That Believers may have good Satisfaction of their safe Estate, and full Perswasion of their In­terest in Christ, from their Experience of a Work of Grace in their Hearts; and from the Fruits of Faith, in their Affections and Conversations. It is just Reasoning, from the Nature of the Fruit, to the Quality of the Tree that bears it. If there­fore a Man finds in himself an habitual, predomi­nant Desire after the Lord Jesus Christ, as the Por­tion of his Soul, and the Foundation of his Hope; if he feels his Sins to be the Burthen of his Soul, what he hates without Reserve, what he strives, watches and prays against, and never willingly and deliberately indulges; if he delights himself in the Lord, in near Approaches to him, and Communion with him in his Ordinances; if he knows it to be the Bent and Disposition of his Soul, to approve himself to God in a Life of Spiritual-Mindedness, and in all holy Conversation and Godliness, in Self­denial, in Piety towards God, in Righteousness, and Charity towards Men: Though he may yet groan under many disallowed Imperfections, he never­theless may be, and ought to be perswaded of his Interest in Christ; and give the Praise and Glory of these divine Influences upon his Soul, to the blessed Author of them. This is the ordinary and standing Evidence to the Children of God, of the Safety of their State.—By this they have a com­fortable and joyful Perswasion, that he who has begun a good Work in them, will perform it to the Day of Christ.—By this the Children of God are ma­nifest, both to themselves and others. In this Sense then, I don't deny to Believers a Perswasion, or Manifestation of their own good Estate. This Per­swasion is what they should by no Means content­edly [Page 185] rest short of. It is greatly needful, not only to their Comfort and Hope, but to their serving God with the Dispositions becoming Children, with Enlargement of Soul, and with Chearfulness and Delight.—But then you must remember, that this Perswasion is not Faith: but arises from the Fruits and Effects of Faith upon the Soul, and is what may (sometimes at least) be wanting in the best of the Children of God.—I must still further observe,

2. That God is sometimes pleased, in a more special and peculiar Manner, to shed abroad his Love in the Hearts of Believers, by his Holy Spirit, with such superior Light and Evidence, that their gracious Sincerity, so consequently their Interest in Christ, and their Title to the eternal Inheritance, can at such Times be no Ways doubtful and questi­onable to them.— The Spirit of God witnesseth with their Spirits, that they are his Children. And they are sealed with the Holy Spirit of Promise.—In this Case, as in the other before mentioned, their comforta­ble Perswasion of their Interest in Christ arises from an evident Discovery of the Exercise of the Graces of his blessed Spirit. Herein this joyful Perswasion in both Cases agrees, that it's reasonable and well­grounded. The Spirit of God never perswades the Soul to believe a Truth without its proper E­vidence; nor causes the Believer to rejoice with­out rational Grounds and Motives.—But then this latter Perswasion differs from that beforemention'd, in these following Respects.—It is produced in the Soul with an incomparably stronger and clearer Light.—In the other Case, Satisfaction is obtain'd by a Series of Reasoning, Reflection, and Self-Exami­nation; distinctly considering the Scripture-Rule, and comparing it with the State, Circumstances, [Page 186] and settled Habit of the Soul. Whereas, in this Case, the Soul has so clear a View and Conscious­ness of its present Exercise of Faith in Christ, and Love to God, that all Clouds are dispersed, all Mists and Darkness vanish; and there is no Room left for Doubts and misgiving Thoughts: But the Soul sees it self safe in the Hands of Christ; and can rest there with the greatest Alacrity and Plea­sure.—Moreover, as this Perswasion, which I am now speaking of, makes its Way into the Soul with much greater Light, so it has a much quicker and more sudden Production. The Soul is not exercised in this Case, for Months or Years together, with difficult Inquiries into its own State but at once, before its aware, overcomes all its Fears, by feel­ing the Possession and Influence of the Graces and Consolations of the Spirit of God.—I may yet add, that this Perswasion is accompanied with such un­speakable Joy, as those (even Believers themselves) cannot have any Idea of, who have not thus tasted that the Lord is gracious. The divine Light shines into the Soul with a transporting and ravishing En­ergy, till it is as it were lost in a joyful Astonish­ment. By this the World vanishes out of Sight, and Death it self loses its Terrors; by this the Martyrs have been enabled to sing in the Flames, and most joyfully to triumph over all that is most frightful and distressing to Nature.—To which I may also add, that this joyful Perswasion, of which I now speak, has a transforming Efficacy on the Soul, who is the happy Subject of it. It puri­fies the Heart, and promotes Conformity to God: It humbles the Soul to Nothing in its own Eyes; bows it to an absolute Subjection to the Will of God: and excites in it the most vigorous Exercise [Page 187] of the [...] of the Spirit, and the Duties of Chri­stianity: Effects, which at least are not so sensibly produced, and in such a Degree, by the Satisfacti­on which the Soul obtains of [...] good State, in the: Method first mention'd.—I have insisted the longer upon these Heads, to obviate all Mis­apprehensions of what I have yet to offer: And to the same Purpose I must add once more, —

3. That we can have no other Claim to Accep­tance with GOD, but by the Righteousness of CHRIST imputed to us, and received by Faith: And there­fore, that we can have no jus [...] Perswasion of our being in Favour with God, but from our Interest in and Dependance upon his Righteousness, as the Matter of our Justification. It is only on Account of what Christ has done and suffered for us, that we are justified before God and intitled to eternal Salvation.—It is only by Faith, that we are inter­ested in this Righteousness.—And 'tis only by the Evidence of our having a true unfeigned Faith, that we can safely enjoy the [...] and Comfort of a justified State.—That we cannot be justified before God by our own sincere Obedience, either to the Law of Nature or to any imaginary Law of Grace, or even by Faith it self, as it is an Act of Obedience, or any other Way whatsoever, but by the Imputation of the Righteousness of Christ to us, and on the Account of what he did and suf­fered for us, will appear from the following Con­siderations.

This appears evidently true, in that Nothing can be the Matter of our Justification before God, but what is a proper and adequate Atonement and Pro­pitiation for our Sins.—That we have all sinned, and come short of the Glory of God, is a Truth evident, [Page 188] both from the Light of Nature and [...].—That God will by no Means clear [...] Guilty, has the same Evidence and [...]. Infinite Justice and Holiness cannot look upon those to be just, who are under the Guilt of Sin, and the damning Sen­tence of the Law.—There is therefore a Necessi­ty, that the Dishonour done to God by our Sins be repaired, and the penal Demands of his broken Law be fulfilled; that our Guilt may be removed from us, and God be just, in justifying the Ungodly. How else would the Judge of all the Earth do right, in declaring the Sinner righteous, while he remains under the Pollution and Guilt, both of original and actual Sin?—As far then as our Obedience, consi­der'd in it self, can answer those Ends, so far it may conduce to our Justification before God; and no farther—If we can answer the Demands of the Justice and Law of God for our past Sins; if we can pay ten Thousand Talents with less than No­thing; and if by committing new Sin (as we al­ways do in the best of our imperfect Obedience) we can satisfy for our former Sin and Guilt, and so discharge the old Score; then may our Obedience be consider'd as the Condition of our Justification before God.—Whereas, if neither our legal nor our evangelical Obedience can do any Thing at all towards this; but (as coming from a sinful Na­ture, and mixed with sinful Imperfection) will add to the Debt, and increase the Weight of our Guilt, then it's certain, that that cannot be the Matter of a Sinner's Justification, nor the Condition of our Acceptance with God.—Whence we may conclude with the Apostle, that Christ Jesus is set forth to be a Propitiation, thro' Faith in his Blood, that his Righ­teousness may be declared, for the Remission of our [Page 189] Sins, in Order that God may be just, and the Justi­fier of him which believeth in Jesus. Rom. iii. 25, 26.

Here can therefore be no Room at all for that Pretence, That the Obedience of Christ has pur­chased forus a dispensing Act of Grace, that our sincere Obedience shall on his Account be accepted instead of the perfect Obedience demanded by the Law of Nature: And that we are accordingly jus­tified by our evangelical Obedience, our Faith and Repentance, and our sincere Endeavours after a Conformity to the Will of God. For by what­ever Price these Terms of our Justification be pro­cured for us, that Obedience, immediately by which (according to that Notion) we are justified, is our own Righteousness: and therefore cannot intitle us to any Justification before God, mentioned in Scrip­ture. Not to that respected by the Law: For that is only proposed on Condition of perfect Obedience. Not to that respected by the Gospel: For that is the Justification of the Ungodly, by a not imputing their Iniquity, but imputing to them Righteousness, without Works. (Rom. iv.) Whereas, according to this Imagination, it must be by a Vindication of our own Sincerity; and in Virtue of our own evangelical Righteousness, which must there­fore be proportion'd to the Demands of Justice, or leave us open to the Curses of the Law.—How much safer therefore would it be (with the Apostle) to disclaim all our own Righteousness, that we may be vested with that Righteousness which is through the Faith of Christ, the Righteousness which is of God by Faith! Phil. iii. 9.

Besides, how can our sincere Obedience justify us, when we can have no gracious Sincerity, and therefore no true Obedience, until the Moment in [Page 190] which we are actually justified?—I think, all must allow, that he who is united to Christ by Faith, is at the same time justified in the Sight of God. For we are accepted in the Beloved:—There is no Con­demnation to them which are in Christ Jesus.—And it is most certain, that we can have no graci­ous Sincerity, before we are united to Christ by Faith unfeigned. As the Branch cannot hear Fruit of it self, except it abide in the Vine; no more can ye, except ye abide in me. He that abideth in me, and I in him, bringeth forth much Fruit: For without me ye can do nothing. Joh. xiv. 4, 5.—From whence it is evi­dent, that no Man can exercise gracious Sincerity in performing any good Works, until he be in a justified State: and consequently sincere Obedi­ence, either to the Law or Gospel, cannot be the Condition of our Justification before God.—The first Exercise of saving Faith unites us to Christ; and is the immediate Foundation both of our Justi­fication and of our sincere Obedience.—There is not a Moment of Time passes between the first Act of true Faith, and our Justification: and conse­quently not a Moment of Time for the Practice of sincere Obedience, before we are united to Christ, and thereby justified in the Sight of God. Now it is impossible, that our sincere Obedience should be both the Condition and the Consequence of our Justification.

I might add to this, that if the Scriptures ascribe all the spiritual Benefits we are partakers of, either in this World or that to come, to the Righteousness of CHRIST only, then our Obedience, either to the Law or Gospel, can have no Hand in our Justifi­cation before God. If all saving Mercy flow to us from that Fountain only, there can none flow to us [Page 191] from any other. And it appears plainly the whole Design and Tenour of the Gospel, to illustrate this blessed Truth to us. Though I can't now enlarge upon this Head, I will just mention a few Instances to exemplify it.—It is from Christ's Righteousness alone, that we receive the compleat Forgiveness of our Sins. Rom. iv. 6, 7, 8. Even as David also describeth the Blessedness of the Man, unto whom God imputeth Righteousness WITHOUT WORKS, saying, Blessed are they whose Iniquities are forgiven, whose Sins are covered. Blessed is the Man, to whom the Lord will not impute Sin.—By this alone we are made righteous. Rom. v. 19. By the Obedience of One, shall many be made righteous.—By this alone we are acquitted from Guilt, and freed from Con­demnation. Rom. viii. 1. There is therefore now no Condemnation to them that are in Christ Jesus.—By this we are reconciled to God. 2 Cor. v. 18. For all Things are of God, who hath reconciled us to him­self by Jesus Christ.—By this we have Peace with God, Access into his gracious Presence, and joyful Hopes of eternal Glory. Rom. v. 1, 2. Therefore being justified by Faith, we have Peace with God, thro' our Lord Jesus Christ; by whom also we have Access into this Grace wherein we stand, and rejoice in Hope of the Glory of God.—By this we are Heirs of eter­nal Life. Rom. v. 21. That as Sin hath reigned unto Death, even so might Grace reign thro' Righteousness, unto eternal Life, by Jesus Christ our Lord.—The blessed Hope we are looking for, is therefore called the Hope of Righteousness. Gal. v. 5.

I will only add, that if the Scriptures do expresly exclude all our own Righteousness, and all our own Works, from any Hand in our Justification, we also should renounce them all; and depend [Page 192] upon the Righteousness of Christ only. For this see Tit. iii. 5. Not by Works of Righteousness which we have done, but according to his Mercy he saved us. Rom. iv. 5. To him that worketh not, but believeth on him that justifieth the Ungodly, his Faith is counted for Righteousness. These Things are so plainly and evidently the Scope and Design of the whole New Testament, that all the artful Evasions of those, who would go about to establish their own Righteousness, and rob Christ of the Honour of their Justification and Salvation, should be rejected with Abhorrence.—In fine, Let me intreat you, Sir, always to remember, that both the Law and the Prophets witness the Righteousness of God, which is by Faith of Jesus Christ, unto all and upon all them that believe. Rom. iii. 21, 22.—That Christ is the End of the Law for Righteousness, to every one that believeth. Rom. x. 4.—And that being justified by his Blood, we shall be saved from Wrath thro' him. Rom. v. 9.

You'll pardon me, that I have so long delayed your Expectations.—I thought it necessary, not only to clear the Way before me, that you may see in what Sense I oppose the Antinomian Dreams and Moravian Dotages: but also to offer some Pre­cautions, that you may not fall upon Scylla, while you avoid Charybdis; but steer your Way safe be­tween the two Extreams.

By all that I have now said you may perceive, that the Question between us and the Moravians or Antinomians is not, —Whether Believers may have, and should seek to have, a comfortable Perswasion of their Interest in Christ? To doubt of this, would be at once to contradict the strongest Attes­tations thereto in the Word of God, and the hap­py Experience of his Children.—Nor is it the [Page 193] Question, Whether we are justified by any At­tainments of our own? To suppose this, were to counteract the whole Design of the Gospel; and to bring greatest Contempt upon the Redee­mer's Merits and Righteousness.—But the Ques­tion is, Whether a true saving Faith consists in a Perswasion of our personal actual Interest in Christ, and that he will bestow his eternal Salvation upon us in particular? Whether there may not be a strong Perswasion of a justified State, without any true saving Faith; and a true saving Faith, with­out this particular Perswasion of a justified State?—If this be so, if Men may have this Perswasion while in a State of Guilt and Condemnation, and if God's own dear Children may be in Doubts and Darkness, with Respect to their State, it necessa­rily follows, that this Moravian and Antinomian Doctrine is a most dangerous Mistake and Delusion. This Matter therefore deserves to be particularly consider'd.

That Men may be strongly perswaded of the Safety of their State, while remaining under Guilt and Condemnation, appears from such Considerations as these.

If this Perswasion may be entertain'd by those who have never been emptied of their Self-Suffi­ciency, nor ever had any sensible Discovery of their lost, impotent, and helpless State, it certainly cannot be a true saving Faith in the Lord Jesus Christ.—That this may be, is evident from the Nature of Things. There can be no Reason assigned, why such mayn't be capable to entertain a strong Opi­nion of their own good State, who have never dis­cover'd how bad, how dangerous and miserable their State by Nature is.—That this has been, is [Page 194] evident from Scripture. Laodicea thought her self rich and encreased in Goods; and to have Need of Nothing, when she was poor and miserable, and wretched and blind and naked; and such there have always been, who think themselves something, when they are nothing, and deceive themselves.—And that such have not a true Faith in Christ, whatever Per­swasion they entertain, is evident, in that Men can­not come to Christ for that which they don't feel the Want of; nor can they feel the Want of De­liverance from that lost and miserable State, which they have never had a sensible Discovery of. The whole need not the Physician.—It is also evident, in that saving Faith is a Dependance upon Christ alone for Salvation. For it is impossible to depend upon Christ alone, and yet to depend partly upon our selves for Salvation; as all such necessarily do, that have never felt their own impotent and lost Condition. The Antinomians, I know, disclaim all Pretensions to Self-Dependance. But whence, I beseech 'em, are the towring Imaginations of the divine Favour, which some of them entertain, while they have never been broken under the Sense of their Sin and Misery, never humbled nor lost, nor driven to Christ as a Refuge for guilty Sin­ners; but from an high Opinion of themselves? Whence do they thank God, that they are not as other Men; but from some imaginary Qualifications of their own? If they pretend to no other, they may still build upon this, that they have a Perswasion Christ will save them; and so they make that Per­swasion their Righteousness, and the Foundation of their Hope of Salvation. And this is still fur­ther evident, from the express Declaration of our blessed Saviour, that he came not to call the Righ­teous, [Page 195] but Sinners to Repentance.—Inasmuch there­fore as such self-righteous Persons may have the strongest Perswasion of their own Justification by Christ, and yet have no Interest in him, whatever Perswasion they entertain, since he came not to call them while such to Repentance, it is most evident, that this Perswasion cannot be a saving Faith.—Moreover,

If this Perswasion may be entertain'd by those who are under the Power and Dominion of their Sins, it cannot be a saving Faith.—That this may be, is too evident from our constant Observation.—Who can be more tenaciously perswaded of their obtaining Salvation by Christ, than many of our careless and secure Sinners, who profess to know Christ, but in Works deny him, and are to every good Work reprobate?—That these cannot have a saving Faith, is evident. For Faith purifies the Heart: and he that committeth Sin, is of the Devil.—Fur­thermore,

If this Perswasion may arise from Pride and Self­Esteem, it cannot be a saving Faith.—I think, no Man will pretend, that the Productions of our own proud and haughty Self-Esteem will interest us in the Favour of God; and give us a Claim to the Promises of the Gospel.—And we have numerous Instances of such in Scripture, who entertain'd this Perswasion from their own haughty Opinion of themselves. Such were Korah and his Company. All the Congregation are holy (say they) every one of them. Such were they in the Prophet, who said, Stand by thy self, come not near me; for I am holier than thou.—Such was the Pharisee, who thanked God, that he was not as other Men.—And such were the Body of the Jewish Rulers in our Saviour's Time. [Page 196] We have one Father (say they) even God.—And I wish we had not constant Occasion to observe, that there are at this Time too many such among our­selves, who boast of this strong Perswasion of their justified State, and of their rapturous Joys, whose highest Attainment in Religion is, that they trust in themselves, that they are righteous; and despise o­thers.—Their false Apprehension of their own At­tainments begets this Perswasion of their good State: And this Perswasion heightens their Appre­hension of their great Attainments in Religion: And thus they go on in an unhappy Round of Pride and Self-Exaltation. Now can any pretend, that a saving Faith consists in Pride, and supercili­ous Vanity of Mind!—I may yet add,

If such a Perswasion may be a Diabolical Sugges­tion and Hellish Delusion, it cannot be a saving Faith.—This Consequence cannot be disputed by any, that allow a Difference between Light and Darkness, between CHRIST and Belial, between the Influences of the Spirit of God, and the Delusions of the Devil.—And I think, it will be allowed by all, that the Devil has Power, Craft, and Malice e­nough, thus to impose upon poor unwary Sinners, and delude them into Transports of Joy, for which they have no solid Grounds. That he may do so, is confirmed by the Apostle, who tells us, that Sa­tan himself is transformed into an Angel of Light.——That he does so in Fact, is too often exemplifi­ed in the high rapturous Joys of some, who are o­penly and visibly irreligious.—I subjoin once more,

If such a Perswasion may be entertain'd by those who embrace the most dangerous and damnable Heresies, it cannot be a saving Faith.—That there may be such Heresies as are utterly inconsistent [Page 197] with saving Faith, we are certain, both from the Nature of Things, and from the express Words of the Apostle, who informs us of such who shall be left to strong Delusions, to believe a Lie, that they may all be damned.—And constant Experience has convinced us, that the worst Hereticks, which have ever afflicted and infected the Church, have had the most undoubting Perswasion of their In­terest in Christ; and of the Love and Favour of God to them. Now, can such as these have a saving Faith?

From every one of these Particulars it appears, that Men may entertain such a Perswasion of their Interest in Christ, as is false in Fact. And I think, there can't need any Arguments to con­vince you, that believing a Lie is not the Faith of God's Elect, which gives a Title to Salvation.—This then appears unquestionably true, that there may be a strong Perswasion of a justified State, WITHOUT saving Faith.

And it is equally certain, that there may be a saving Faith, WITHOUT this Perswasion of an actual Interest in Christ.—I need not say much, to make this appear in a convincing Light.

If this Perswasion be no where found, in Scrip­ture, to belong to the Description of a saving Faith, a Man may be a true Believer without it.—This must be allowed to be a necessary Consequence, if there be any true and just Description of a saving Faith in the Bible.—And I think, I may confident­ly affirm, that this Perswasion of our Interest in Christ, that he will save us in particular, or that we are actually justified by his Righteousness, is no where found in Scripture, to be any Part of the [Page 198] Description of a saving Faith. And there may consequently be a true Faith without it.—Besides,

This joyful Perswasion of our Interest in Christ and our justified State, is considered in the Scrip­tures as the Fruit and Consequence of a saving Faith.—Being justified by Faith, we have Peace with God.—Believing, we rejoice with Joy unspeakable and full of Glory. Whence it follows, that Faith may and must exist before it can bring forth Fruit; and that this Persuasion cannot be both Faith it self, and the Fruit or Effect of it too; and consequently, that there may be a true Faith without this Persua­sion, whereof I am treating.—I further add,

The Instances of dark and deserted Believers, in Scripture, and the many Promises and Encourage­ments given to such, do plainly and fully prove, that a true Faith may exist without this Perswasion.—There may be true Believers, who fear the Lord, and obey the Voice of his Servant, that walk in Dark­ness and see no Light, that are ready to conclude, the Lord hath forsaken them, and their God hath for­gotten them; who are yet graven upon the Palms of his Hands; and encouraged to hope in the Lord, as the Health of their Countenance and their God.

In fine, if we may receive the Lord Jesus Christ upon the Terms of the Gospel, without a joyful Perswasion of our own good State, we may have a saving Faith without it.—This Consequence can't be opposed, because receiving the Lord Jesus Christ, is the Gospel-Description of a saving Faith.—And that we may thus receive the Lord Jesus Christ without this joyful Perswasion of our own Interest in him, may be evidenced by a Variety of Ar­guments.

This is evident from the Nature of Things, in [Page 199] that the Act must necessarily precede the Evidence of it: And consequently our first Receiving the Lord Jesus Christ must necessarily preceed our Knowledge or grounded Perswasion of it; or else we must be perswaded of a Non-Entity, of what is false in Fact, and just as different from a saving Faith, as any other Falshood whatsoever.

This is likewise evident, that our receiving the Lord Jesus Christ, and our Perswasion of an Interest in him, are two very different Acts of the Mind, which no Ways imply each other.—It is one Act of the Mind, heartily to consent to the Gospel­Offer; and another Act of the Mind, quite dif­ferent and distinct, to entertain a joyful Perswasi­on, that this Consent flows from gracious Sinceri­ty. The former may and often does exist without the latter: and therefore Christ may be received by Faith, without the Perswasion of an Interest in him.

This is also evident, in that a true Faith may consist with a great Deal of remaining Unbelief.—He may sincerely receive Christ by Faith, who has Occasion to make that Exclamation, Lord, help my Unbelief! This may therefore so much darken the Mind, as to make the Believer uncapable of dis­cerning and being fully perswaded of the Sincerity of his Faith: And consequently true Faith may exist without this Perswasion; and a Man may have received the Lord Jesus Christ, who is in great Doubts and Darkness about it.

This is moreover evident, in that such an One may truly receive the Lord Jesus Christ upon his own Terms, who has no clear Idea of the Nature of justifying Faith.—He may have a believing Heart, who has but a weak and cloudy Head. He may [Page 200] despair of all Help in himself, most earnestly de­sire an Interest in Christ, be heartily willing to com­ply with the Gospel-Offer, resolved to have Christ upon any Terms, and may trust in Christ alone for Salvation; who, notwithstanding, may have but very confused Apprehensions of the Nature of these Exercises of Soul, and of the Gospel-Promi­ses made to those who have attain'd them: And consequently may receive Christ by Faith, without this Perswasion of an Interest in him.—I may add once more,

This is also evident, in that all who receive the Lord Jesus Christ, have the Power or Privilege to become the Sons of God, whether they are perswaded of their Interest in Christ, or not. But all who are perswaded of their own good Estate, have not that Power or Privilege; for many of these are pre­sumptuous Sinners. Whence it follows, that to receive the Lord Jesus Christ by Faith, is one Thing; and to be perswaded of our Interest in him, is another Thing, quite distinct in its Nature and Consequences.

The second Thing which I mention'd, as a most dangerous Error in the Moravians and Antinomians, is the Part they assign to Faith in our Justification.

The most of the Antinomians suppose, that our Justification, consider'd as a Freedom from Guilt or Condemnation and a Title to the Favour of God, was from Eternity. All of 'em suppose, at least we were thus justified from the Time of Christ's Death, before we had any actual existence.—Though the most of the Antinomians limit this Justification to the Elect only, the Moravians herein differ from their other Antinomian Brethren; and suppose, that all the World of Mankind, without Difference, [Page 201] were actually justified, when Christ pronounced those Words upon the Cross, It is finished. Ac­cordingly Count Zinzendorf in the forecited Book tells us, "On the Cross he made a Confession for all the World, when he said, Father, forgive them; and when he cried out, It is finished, be gave Absolution to all wicked Rebels [...]. ^*—Whence it appears, that ac­cording to them, Faith it Christ has no Part at all in our Justification, considering this as a judicial Sentence of our Judge.—This Justification was not only precedent to our Faith, but to our very Existence: and according to the Moravian Divini­ty, Multitudes are thus justified, who never had, nor ever will have, any true Faith in Jesus Christ.—According to the Doctrine of all the Antinomians, the Elect are all justified before Faith; as already has been observed.

When these therefore speak of Justification by Faith, they mean no more, than that Faith gives us the comfortable Evidence of that State of Peace and Favour with God, which we were in before: Or that it enables our Consciences now to pronounce the same Sentence concerning our State, which our Judge had pronounced before we were born.

I'm sure, I need no Arguments to convince you, that these Principles are diametrically contrary [...] the Sentiments set before you, in some of my for­mer Letters.—All that is therefore needful to give you a Surfeit of these Antinomian and Moravian Tenets, is only to give you a very brief View of the Scripture-Doctrine with Respect to our Justifica­tion before God; and then, set before you some of the dreadful Consequences, that must necessarily fol­low [Page 202] from the wild and extravagant Scheme I am opposing.

The Scriptures every where shew us, that we are justified through Faith; that Christ's Righteousness is received by Faith; and that Righteousness shall be imputed to us, if we believe. But no where do they make mention of our Justification as prior to our believing in Christ. Thus we are taught, that the Righteousness of God is by Faith of Jesus Christ, unto all, and upon all them that believe; that God hath set forth Christ to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins. Rom. iii. 22, 25. Now then can it possibly be true, that we are justified in the Sight of God before we believe in Christ; and yet interested in the Righteousness of God by the Faith of Jesus Christ? Can it be true, that Christ is our Propi­tiation, and declares his Righteousness for the Re­mission of our Sins, through Faith in his Blood; and yet that his Propitiation and his Righteous­ness for the Remission of our Sins, are applied to us before and without and Faith in his Blood?—The Scriptures teach us, that the Righteousness of God is revealed from Faith to Faith, Rom. i. 17. and that there is one God who shall justify the Circumcision by Faith, and Uncircumcision 'thro' Faith. Rom. iii. 30. Can there be a greater Inconsistency and Contradiction imagin'd, than is between the following Propositions, viz. That the Beginning, the Continuance, and the Accomplishment of our actual Interest in the Righ­teousness of Christ for our Justification is by Faith, or that both the Circumcision and the Uncircumci­sion (that is, all Men without Difference) are justi­fied by and through Faith; And yet, that the Righ­teousness of Christ was actually imputed to us, and [Page 203] we accepted as righteous in the Sight of God, not only before we did believe, but before it was possible for us to believe, in the Lord Jesus Christ?—The Scrip­tures teach us, that a Man is justified by Faith, with­out the Deeds of the Law, Rom. iii. 28. that God imputeth Righteousness without Works, Rom. iv. 6. that we are justified by the Faith of Jesus Christ, Gal. ii. 16. that we are justified by his Grace, Titus iii. 7. that we are saved by Grace, through Faith, Eph. ii. 8. that Righteousness is imputed to all that believe, Rom. iv. II. and that we must be found in Christ, not having our own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righ­teousness which is of God by Faith, Phil. iii. 9.—But I should weary your Patience, should I go on to enumerate Quotations of this Kind. This is the constant Language of the Word of God.—These wild Notions of the Antinomians are therefore as repugnant to the whole Tenor of the Scriptures, as they are to Reason and common Sense.

I am aware, that they have an Evasion at Hand, by which they pretend to solve this Difficulty: and that is, That our Justification by Faith means no more than the Manifestation of our Justification to our own Consciences; or an inward Perswasion and Satisfaction of our justified State.—But this is too trifling, to deserve any serious Consideration.—Is not Faith, according to them, a Perswasion of our justified State? And are Faith and Justification the same Thing? Are we justified by Faith; and yet are we to consider Faith as our Justification itself? If Faith be a Perswasion of our Interest in Christ and our actual Salvation by him, and if Justifi­cation likewise be a Perswasion of our Interest in Christ and our actual Salvation by him, then Faith [Page 204] is Justification, and Justification is Faith; the Terms are convertible, and mutually imply each other: and consequently we can, with no Propriety of Ex­pression, be said to be justified by Faith.—This Gloss of theirs is not therefore to explain Scripture; but to render it obscure, inconsistent, and unintel­ligible. There is nothing more plainly, expresly, and repeatedly affirm'd in Scripture, than that we are justified by Faith, and through Faith; and that the Righteousness of Christ becomes ours by or through Faith: and if this means no more, than that we have the Knowledge, the Manifestation or Per­swasion of our Justification, by Faith, then Language can be no longer useful to convey Ideas: for the Words may be interpreted in any other Sense, with as much Propriety as in this, forc'd upon 'em by our Antinomian Interpreters.—If it be but the Know­ledge or Perswasion of our Justification, that is ascri­bed to Faith, then we may as properly be said to be elected by Faith, to be created by Faith, or to be redeemed by Faith, as to be justified by Faith. For we have the Knowledge or Perswasion of those Things by Faith; as well as of this: And the Expression (so understood) is just as absurd and ridiculous in this Case, as in the other.

Besides, Declarative or manifestative Justification is not by Faith alone, but by Works also; as the A­postle James largely shews us, throughout the se­cond Chapter of his Epistle. It is therefore evi­dent and certain, that where the Scripture speaks of our Justification by Faith alone, without the Deeds of the Law, it cannot intend a mere declarative or manifestative, but an actual sentential Justification: unless we would put the Scripture into highest Opposition and Contrariety to it self.

[Page 205]But it's high Time I should proceed to the second Thing proposed; which is, to consider some of the horrible Consequences, that must necessarily flow from this Antinomian Scheme.

It must follow from this Doctrine of theirs, that there are many Unbelievers, who are not in a State of Condemnation, and are not the Objects of GOD's Wrath and Displeasure; though our Lord himself assures us, that he who believeth not, is condemned al­ready; and hath the Wrath of God abiding on him. John iii. 18, 36. For there can be no greater Re­pugnancy, than to be justified and condemned at the same Time. And this may probably be Count Zinzendorf's Meaning, in that odd Saying of his: "He that will condemn natural Men, who neither have nor can have the Lord Jesus in their Hearts, —meddles with an Affair, that does not at all belong to him. ^(a)

It will also follow from hence, that there is no Need of any Care or Pains, to get into a State of Peace or Favour with God. For why should I take Pains to obtain, what I have already; or else what it is impossible that I ever should have?—It is enough upon this Supposal, to attend the Count's Advice. "Here one should do Nothing, but quietly attend the Voice of the Lord. ^(b)—There can be no Need to excite any to the Use of Means; but according to another Direction of his, "As long as People pursue their sinful Course with Pleasure, and do not see their Danger, one must have Patience with them. ^(c)

[Page 206]It will likewise follow, that the more Confidence the greatest Sinner in the World entertains, of the Safety of his State by the Merits of Christ, the more acceptable will he be to God; and the more will he promote his own Happiness. Thus Pre­sumption is so far from being sinful or dangerous, that it is our greatest Duty and Safety.—This Con­sequence the Count seems to allow. There is (says he) no Sinner to whom Satan has not lost all his Claim. [...]e Whoremongers and Thieves, ye revengeful and Murderers, yet Liars and whoever ye are, ye Fear­ful and Unbelieving, that hear and read this, will ye be saved? Believe then, that Jesus has atoned and paid a Ransom for you all; and that you may experi­ence it this very Moment; and know that ye have been healed by his Wounds, and by his Stripes.—Take the Absolution, look upon him, believe and rejoice; arise, gird your selves, and run. ^(d)—How pleasing must such Doctrine as this be to bold careless impenitent Sinners!

It will moreover follow, that no Man need to have any Apprehensions of Danger, from any Course of Sinning, be he as bold in Impiety, as daring and impenitent in his Sins, as he please. For if he be justified already, and all he has to do is to be per­swaded of it, and to take Comfort in the Reflection, his Conscience may be easy and pleasant. Or if he be not justified already, he never will; and it's in vain to fright himself about it. He may there­fore safely agree with the Count, that "Sin is the most miserable and mean Thing under the Sun, not worth our Thoughts. Sin has no Right nor Power; nor is worthy of our least Regards. He need not so much as [Page 207] look upon Sin; nor think it worthy of one Cast of his Eyes. ^(e)— For it is also true, that Sinning is not the Cause of Rejection, according to the New Testament. ^(f)—What is the natural Language of this Doc­trine, but an Exhortation to Sinners to go on cou­ragiously in their Sins, without Care or Fear?

It will in like Manner follow from this Doctrine, that as there is no Duty necessary for our Safety, being justified before we were born, so that there can be no Duty but a Perswasion of our good State, necessary for our Comfort.—This the Count fully acknowledges. ‘ There is (says he) but one Duty, which is that of believing. ^(g) Holiness is a Nature; but not a Duty, as Morality dreams.’ ^(h)—What Sort of a World would there quickly be, if Man­kind could generally suppose themselves released from all Duty, either to God, to our Neighbour, or to ourselves!

You may perhaps imagine, that we are not to take an Estimate of the Antinomians Principles, from the Count's Concessions. But as their Doc­trines in the Point under Consideration, are the same, so the Consequences from them all are the same; whether they do so readily see, or so inge­nuously own these Consequences, or not.—I hope, by this Time you are convinced of the horrible Inconsistency of this Scheme; and even of its Re­pugnancy to the very first Principles of Reason and common Sense.

How extravagant is the Pretence of the actual Justification of a Non-Entity; of Pardon to those who never offended; or of Reconciliation to God, before there was any Distance or Alienation from [Page 208] him!—But this was done in the eternal Counsel of God. Very well! Let these Antinomians also pub­lish for historical Truth, that the Man Christ Jesus was born of the Virgin Mary, and suffered under Pontius Pilate, even before Adam was created; that the Day of Judgment is already come; that all the Children of God in the World are now actually shining in their Robes of Glory, and tri­umphing at the right Hand of Christ:—Or, if you will, that I wrote this Letter to you before the World began; or at least above seventeen Hun­dred Years ago. There is just the same Foundation of Truth in the one, as in the other. For all these Things were as truly the Objects of the divine Counsel, as our Justification; and in that Respect as actually true from Eternity, or from the Time of Christ's Death, as that would be.

How inconsistent and absurd is the strange Ap­prehension, that Sinners are actually justified, re­conciled to God, and instated in his Favour, while yet habitually indulging their Lusts, and going on boldly and impenitently in Sin and Enmity to God; as is the Case of all Men before Conversion and Faith in Christ!—Are Men's Hearts and Lives contrary to God; and yet God pleased with them at the same Time?—Are they condemned already, the Children of Wrath; and yet reconciled to God, and at Peace with him?—Are they of their Father the Devil, whose Works they do; and yet the Children of God, and Heirs of eternal Glory?—Can Heaven and Hell be blended together?—Is the Service of Christ and of Belial equally agreable to a pure and holy God? and the greatest practi­cal, as well as speculative Contradictions, reconci­lable to Truth? What a strange Medley is here! [Page 209] What a Door to all Licentiousness is here set open!

In short, How wild and chimerical are their Notions on the article of our Justification by Faith!—If we are indeed in the Favour of God, our Souls are in the same Degree of Safety, whether we are perswaded of this, or not.—If we are not in the Fa­vour of God, our Perswasion of a State of Safety will not influence Him to treat us as his Favourites; nor to consider that as true, which in its own Na­ture is false.—All therefore that is left for Faith to do, according to them, is to give us Ease and Comfort in our own Minds.—And is this all we are to understand by our being justified by Faith? Is this all we are to understand by the repeated Declarations in holy Scripture, that the Believer shall be saved; while the Unbeliever shall be damn­ed? If so, the Gospel-Salvation is no more than merely the Comfort flowing from a Persuasion of the Safety of our present State.—But I need not enlarge in Opposition to a Doctrine so apparently repugnant to the whole Design of the Gospel, so manifestly unreasonable, and so directly subversive of all practical Godliness.— Do we then make void the Law through Faith? God forbid! yea, we establish the Law. Rom. iii. 31.

It is infinitely your Concern (Sir) to experience in your own Heart something more than a meer An­tinomian or Moravian Faith.—It is of infinite Impor­tance, that you receive the Lord Jesus Christ, and that you walk in him; that you experience the sanctify­ing Efficacy of Faith, and exemplify the Obedience of Faith, in the Exercise of all the Graces and Fruits of the Holy Spirit; and thereby evidence to your [Page 210] self, at once, the Sincerity of your Faith, and the Reality of your Justification before God.

Now, that the Lord may direct you safe in the Way of Truth and Righteousness, to the Kingdom of his Glory, is the Prayer of

LETTER XII. Wherein the Doc­trine of a Sinner's Justification, by the imputed Righteousness of CHRIST, is explained and vindicated.

IT is indeed as you represent it, ‘ A Matter of greatest Consequence, to have a right View of the Way and Means by which God will be re­conciled to you, and by which you may have a Title to Life eternal.’ I am glad, that you so kindly accept the Pains I've taken, to set the Antinomian Doctrine of Justification in its proper Colours. For tho' ‘ You did not give me that Trouble (as you are pleased to express it) because you had any favour­able Opinion of their Schemes, but to know whe­ther I was (as is pretended) of their Opinion; and to know how I could, consistent with my declar­ed Sentiments, steer clear of their wild Notions:’ Yet I rejoice, that your Desires are gratified, and that you are ‘ set right in that Matter.’

But ‘ you yet are, as you have all along been, in great Difficulties on the other Side of the Question: [Page 211] And cannot see into the Doctrine of a Sinner's Jus­tification by the imputed Righteousness of CHRIST. You have been lately reading upon that Subject; and find many Arguments against it, that you cannot get over. Your Author represents it as unscriptural, and unreasonable: You therefore desire me to give you a right View of that Doctrine, and to answer your Ob­jections against it.’

There is indeed, Sir, no Cause for you to ‘ sus­pect, that you shall wear out my Patience.’ I glad­ly embrace the Opportunity, to do any Thing in my Power to give you Satisfaction; and to assist you in your greatest Concern, which you have Reason to be most solicitous about. I shall there­fore according to your Desire, endeavour in the first Place to give you a brief View of the Doctrine of our Justification by the imputed Righteousness of CHRIST; before I proceed to consider your Ob­jections against it.

I shall first consider what we are to understand by Justification; and in what Sense that Expressi­on is used in Scripture.—Should I herein follow some of our wrangling Disputants, I know not how many distinct Meanings of the Word Justification I might set before you. But this would be to dar­ken Counsel, by Words without Knowledge; the Term having one invariable Meaning, throughout the whole Bible.—It always (as far as I have been able to observe) constantly signifies being esteem'd, declared, manifested, or pronounced righteous. This is what the original Word, both in the old and new Testament, naturally signifies: And in this Sense only, it is always used. I need not therefore undertake, to give Instances of the Use of the Word in this Sense, since in all Instances it is used [Page 212] in this Sense only. This, I believe, must be ac­knowledged by every one, that will throughly and impartially examine the Case. I think, there can no Text be found, where Justification is used for making us in [...]crently righteous.

But though this Word has one invariable Signi­fication, it is used in Scripture in a threefold Re­spect: either for our present Justification in the Sight of God, for our Justification before Men and our own Consciences, or for our Justification at the Tribunal of our Judge at the last Day.—It is the first of these, that falls under our present Conside­ration: which is to be consider'd as our Acquittance from Guilt, and our Acceptance with God as righteous in his Sight. It is to be considered as a Sentence of Absolution and Acceptation, by the great Judge of the World.—As Justification therefore is always consider'd in Scripture as a forensick or juridical Sentence, it should be carefully distinguished from the Infusion of a Principle of Grace, or inherent Righteousness.— Justification is usually in Scripture opposed to Condemnation. As this latter therefore does not imply the rendring Men wicked and guil­ty, but pronouncing them so: Even so the former likewise cannot mean rendring Men righteous, but sententially declaring and pronouncing them so. Were this duly attended to, many of the Objecti­ons made against our Doctrine of Justification by the Righteousness of Christ, would vanish of Course. You'll be pleased therefore all along to carry this in your Mind, that I am not considering how we should become inherently righteous, by a Renova­tion of our Nature: but how we may be acquit­ted from Guilt, and accepted as righteous, by the Sentence of our glorious Judge.

[Page 213]I proceed to consider what we are to understand by the Imputation of Christ's Righteousness.

To impute, is to judge or esteem any Matter, Character or Quality, whether good or evil, to belong to a Person as his. And [...] either refer to what was originally his, antecedently to such Imputation; or to what was not antecedently his, but becomes so by Virtue of such Imputation only. The Scriptures abound with Instances of both these Sorts of Imputation.

We have many Instances in Scripture of imputing that to a Person, which was originally his own, and performed by him antecedently to such Imputation. Thus, Sin is said to be imputed to the Sinner, when he is judged or treated as an Offender. Let not my Lord (says Shimei) impute Iniquity into me. 2 Sam. xix. 19. And thus Righteousness is imputed to the Saint, when he is judged or acknowledged Righteous (in a qualify'd Sense) with Relation to a particular Fact, done in Conformity to the pre­ceptive Part of the Divine Law. Then stood up Phinehas, and executed Judgment, and it was im­puted to him for Righteousness. Psalm. cvi. 31. But this is not the Imputation now to be considered, which respects a Justification, that is proposed as the Relief as a sinful perishing World, against the Penalty of the condemning Law, and implies a Change of the Sinner's State, from Guilt to Grace, from Death to Life, in a relative Sense.

I proceed then to observe, that also may be said to be imputed to a Person, which was not his own originally or antecedently; but is judged and es­teemed to belong to him, and is his on Account of such Imputation only. Thus, a Debt is imputed to a Surety; and the Surety's Payment of a Debt is impu­ted [Page 214] to the principal Debtor, and is pleadable by him in Discharge from his Creditor's Demands.— If he have wronged thee, or oweth thee ought, (says Paul of Onesimus) put that on my Account (To [...] TO EMOIEAAOTI) impute it unto me. Thus our Sins are imputed unto Christ; inasmuch as he in the Character of our Surety, has undertaken to dis­charge those Debts to the Justice of God. And thus his Righteousness is imputed unto us; it having been wrought out in our Place and Stead, and given to God in Payment on our Behalf.

These Things being premised, we are to under­stand the Imputation in Question, to be God's gra­cious Donation of the perfect Righteousness of Christ to Believers, and his Acceptation of their Persons as righteous, on the Account thereof.—Their Sins being imputed to him, and his Obedi­ence being imputed to them, they are in Virtue hereof both acquitted from Guilt and accepted as righteous before God.

We are not therefore to understand our Justifi­cation by the imputed Righteousness of Christ as im­plying and supposing, that God does esteem Belie­vers to be what indeed they are not. He esteems them to be poor sinful imperfect Men, who have no otherwise satisfied the Claims of his Justice, and the Demands of the Law, than by the Obedience of their Surety: Which is really by a gracious Impu­tation become theirs, and they are on the Account thereof become indeed righteous in God's Sight; although antecedent to that Imputation, they were legally condemned Criminals, and though they yet remain inherently imperfect and sinful Creatures.

We are further to consider, that this Righteous­ness of Christ is imputed to none but Believers; but [Page 215] is (as the Apostle expresses it) revealed from Faith to Faith. It is not imputed before we have Faith, as the Antinomians dream; nor is the Imputation delay'd, till the Fruits and Effects of Faith in an obedient Life appear, as some others seem to sup­pose: but it is imputed at and upon our believ­ing. It shall be imputed, if we believe, Rom. iv. 24. Faith is the Receiving an offered Saviour (Job. i. 12.) in his Person, his Offices, and all his Benefits; and therefore it is a Receiving his Righteousness, which is one of his Benefits, freely offered in the Gospel, to all that will accept it.

So I'm prepared to observe to you, that we are to understand our Justification by the imputed Righ­teousness of Christ, to signify and imply, A graci­ous Sentence of God, whereby a Sinner antecedently guilty in his Sight, is upon his believing in Christ, ac­quitted from Guilt, accepted as righteous, and intitled to all the Benefits of the Covenant of Grace, on Ac­count of what Christ has done and suffer'd for him.

Thus, Sir, I have endeavoured in as few Words as possible, to give you a just and clear View of the Doctrine before us; and am now ready to con­sider your Objections.

You first object, that ‘ the Imputation of our Sins to Christ, or the Imputation of Christ's Righteous­ness to us, are no where mentioned in the Word of God; that the Terms and Expressions used in this Case, are certainly of human Invention; and the Doctrine therefore to be suspected, as having its Ori­ginal rather from our scholastic Divines, than from the Oracles of God.’

Your first Supposal is, that the Imputation of our Sins to CHRIST, is no where mention'd in the Word of God.—If you mean by this, that we no where [Page 216] in Scripture find that Proposition, in so many ex­press Words, that our Sins are imputed to Christ, this is true: but I hope to shew you it is altogether impertinent.—But if you mean by this, that we can no where find full, clear and undeniable E­vidence from Scripture, of the Imputation of the Sins of Believers to Christ, I will endeavour immedi­ately to convince you of your Mistake.

The whole Levitical Dispensation was purposely design'd to represent this comfortable Truth to us. This was the End of all their Sacrifices, and bloody Oblations for the Remissions of their Sins.—They did not imagine, or at least God did not design they should imagine, that their Sin and Guilt was actually, to all Intents and Purposes, transfer­red from the Offender to the Victim: but they were hereby led to look to Christ, the Antitype of all their Sin-Offerings, in Faith and Hope, that their Sins should all be imputed to him; and themselves through the Merit of his Sacrifice, be acquitted from Guilt.—This Design of all their expiatory Sacrifi­ces was more clearly exhibited to them, in the In­stitution of the Scape-Goat; where the Imputation of our Sins to Christ was in the most lively Man­ner represented. And Aaron shall lay both his Hands upon the Head of the live Goat; and confess over him all the Iniquities of the Children of Israel, and all their Transgressions in all their Sins, putting them upon the Head of the Goat; and shall send him away, by the Hand of a fit Man, into the Wilderness; and the Goat shall bear upon him all their Iniquities, unto the Land not inhabited. Lev. xvi. 21, 22.—Here was a plain and express Commutation, or transferring of Guilt from God's People to the Scape-Goat. All the Iniquities of God's People, all their Transgres­sions [Page 217] in all their Sins, were laid upon his Head.—He bore upon him all their Iniquities: Or in other Words, their Sins were imputed to him. Now you can't suppose, that all the Hopes of the Children of Israel terminated upon this Goat. You must suppose, that they look'd to the great Antitype, to whom their Guilt was indeed to be transferred, and their Sins imputed; and from whom they expected their Discharge and Justification.—Hence it plainly appears, that all the Hopes, which the Church of God in all the Ages and Dispensa­tions thereof have entertained, of the Forgiveness of Sin and Reconciliation to God, was through the Imputation of their Sins to Christ, the Substance of all the Levitical Shadows, and the only true Sin­Offering.

The same Doctrine, which was so plainly poin­ted out by these typical Rites, is fully and abun­dantly confirm'd, by very many plain and clear Passages of Scripture, which cannot, with any Ap­pearance of Propriety, be construed in any other Sense, than that I am pleading for.—Thus, Isai. liii. 6, 11. The Lord hath laid upon him the Iniquity of us all.—For he shall bear their Iniquities.—2. Cor. v. 21. For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. Gal. iii. 13, Christ hath redeemed us from the Curse of the Law, being made a Curse for us. 1 Pet. ii. 24. Who his own self bare our Sins in his own Body on the Tree.—Many other Texts to the like Purpose might be quoted: but these are every Way sufficient to decide this Point.

If the Iniquity of us all could be laid upon Christ, and he bear our Iniquities, no other Way but by Imputation, it then appears from Isa. liii. that our [Page 218] Iniquities were imputed to him. And I think, the Adversaries of this Doctrine can make no rational Pretence to any other Way, in which our Sins can be said to be laid upon Christ, and he be said to bear our Iniquities.

If Christ has been made Sin for us, according to 2. Cor. v. he must be made Sin for us (and treat­ed as a Sinner) either by his own personal Fault, or by the Imputation of our Sin to him. I can think of no other possible Way, in which this can be supposed, but one of these two. Now the Blas­phemy of the former Supposition obliges us to re­ject it with Abhorrence: and therefore the latter must be allowed.

If Christ hath been made a Curse for us, accor­ding to Gal. iii. he must then have the Violation of the Law imputed to him; otherwise the Curse of it could not in Justice have been inflicted upon him. To inflict the Curse, or Penalty of a Law, upon one no Ways chargeable with the Violation of it, is contrary to the Justice both of God and Man. And I can imag [...]e no other Way, by which our blessed Saviour could be chargeable with the Violation of the Law of God, and thereby be ob­noxious to the Curse of it; but through the Im­putation of our Sin and Guilt to him.

If our blessed Saviour bare our Sins in his own Body, and was punished for our Sins, upon the Cross, according to I Pet. ii. Our Sins then must be laid to his Charge, and punished upon him, either by Imputation, or some other Way.—Here then let our Adversaries speak Sense, and tell us, if they can, what other Way this could possibly be done.

Pardon me, Sir, if I am forc'd to tell you, that 'tis too trifling an Evasion to be adopted by Men of [Page 219] Learning and Sense, to urge against us, that the Word Imputation is not used in this Case in Scrip­ture, when so many Expressions are used in Scrip­ture, which fully and necessarily imply it, and are of the same Significancy.—True, we do not read in express Words, that our Sins were imputed to Christ: But we do read in express Words, that our Iniquities were laid upon him; that he bare them; that he was made Sin, or legally reputed a Sinner, on the Account of them: that he bare them in his own Body, or was punished for them, upon the Cross; and bore the Curse of the Law, which we had violated.—And if all this don't amount to the same Thing, as the Imputation of our Sins to Christ, I must forever despair of understanding the Mean­ing of the most plain and familiar Expressions.

Dear Sir, allow me the Freedom to observe to you, that you have been guilty of innumerable Sins: If these have not been imputed to Christ, if he hath not born your Sins, if he hath not satisfied the divine Justice on Account of them, they must yet be imputed to you, and you must bear your Iniqui­ty yourself: You must yet be under the Guilt of all your Sins, and under all the Curses of the bro­ken Law.—A Thought, which will administer but little Comfort here; and less at the Tribunal of Christ, if this should then be found to be your Case. A Thought big with Horror!

I now proceed to consider, whether the Imputa­tion of Christ's Righteousness to us, is no where men­tioned in the Word of God. I must here again acknowledge, that this Proposition, Christ's Righte­ousness is imputed to Believers, is no where to be found in the Scriptures, in express Terms. But then we have so many full and clear Testimonies [Page 220] in Scripture, to the Doctrine contain'd in that Pro­position, that there can be no Reason to call the Truth of it into Question. Thus, Jer. xxiii. 6. This is the Name whereby he shall be called. The Lord our Righteousness.—Rom. iii. 25, 26. Whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the Remission of Sins, —to declare at this Time his Righteousness; that be might be just, and the Justifier of him which belie­veth in Jesus.—Rom. v. 18, 19. Therefore as by the Offence of one, Judgment came upon all Men to Condemnation: even so by the Righteousness of one, the free Gift came upon all Men unto Justification of Life. For as by one Man's Disobedience, many were made Sinners: So by the Obedience of One, shall many be made righteous.—Rom. viii. 3, 4. God sending his own Son, in the Likeness of sinful Flesh and for Sin, condemned Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us.—Rom. x. 4. For Christ is the End of the Law for Righteousness, to every one that Believeth.—I Cor. i. 30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Re­demption.—2. Cor. v. 21. That we might be made the Righteousness of God in him.

I might have added very many more Texts of Scripture to the same Purpose: but how can more be needful, to satisfy any Man, in the Truth of our Justification by the Imputation of Christ's Righteous­ness, who attentively reads, and impartially weighs these cited Texts, without Prejudice against the Doctrine, or a Biass to some favourite Scheme?—Let it be consider'd, Here we are expresly assur­ed, that Christ is the Lord our Righteousness; that 'tis by his Righteousness we obtain Remission of [Page 221] Sins; that by his Righteousness God is the Justifier of him which believeth in Jesus; that by his Righ­teousness we have Justification of Life; and by his Obedience we are made righteous; that by his being sent for Sin, and condemning Sin, the Righteousness of the Law is fulfilled in us; that he is the End of the Law for Righteousness to the Believer; that he is of God made unto us Righteousness; and we are made the Righteousness of God in him.—Is it possi­ble, that the Doctrine I am pleading for, should be expressed in plainer and stronger Terms?—The Word Impute, or Imputation, is not indeed found in these Texts; but the Thing intended by it, is plainly found there. Let that be allowed; and I shall maintain no Controversy with you about the Meaning or Use of a Word.—Let it be allowed, That Christ has fulfilled the Righteousness of the Law for Believers, That his Righteousness is become theirs, That they have thereby Remission of Sins, are jus­tified before God, and made righteous: let these Things be own'd; and it won't be of so great Importance, whether you consent to the Propriety of the Word Imputation, in this Case, or not. Now these Things you must allow, or deny the very Language of the quoted Texts: And by allowing these Things, you will allow all that is intended by those who plead for the Imputation of Christ's Righteousness.—But why must the Word Impute, or Imputation, be found Fault with? Be pleased to read the fourth Chapter to the Romans, and ob­serve how often Righteousness is there said to be imputed to them that believe. Though the Righ­teousness there said to be imputed, is not expresly called the Righteousness of Christ; yet that is fully implied. For it was a Righteousness, whereby [Page 222] Abraham was justified. ( v. 2.) A Righteousness with­out Works. ( v. 6.) A Righteousness, by which our Sins are covered, that the Lord will not impute them. ( v. 6, 7.) A Righteousness, by which God is the Father of all them that believe. ( v. 11.) And a Righteousness, through which Abraham had the Pro­mise, that he should be the Heir of the World. ( v. 13.)—Now can any Man pretend to a personal Righ­teousness, which all these Characters are fairly ap­plicable to? Or can these Characters justly be applied to any other, save the Righteousness of Christ only?

I hope, by this Time, you are convinced, that the Scripture is not a Stranger to the Doctrine of Justification by the imputed Righteousness of Christ. I would therefore (Sir) intreat you to consider, it is of infinite Consequence, that you your self be not a Stranger to that Faith, by which you may receive this Righteousness, may have this imputed to you, and may in Virtue of this be accepted (your Person and your sincere Performances) as righteous before God.

But I have been too tedious in my Answer to your first Objection. I therefore hasten to con­sider what you have further to object against this important Truth.

‘ Your Author (you tell me) argues, that if Faith be imputed for Righteousness, unto the Justifica­tion of a Sinner, then CHRIST'S Obedience cannot be imputed to that End; unless our Faith and CHRIST'S Righteousness be supposed to be the same Thing: That there is nothing more evident, than that Faith (which is so often said to be imputed for Righte­ousness, Rom. iv.) is properly our own personal Righteousness: That the Word, Faith ( [...]) [Page 223] signifies Faithfulness, as well as believing; and includes evangelical Obedience in the Nature of it: That God deals with us as moral Agents; and imputes to us the Righteousness which we per­sonally have, and not that which we personally have not.’

I take this to be the most plausible, and the most weighty Objection against the Doctrine under Consideration, that has ever been made: And it therefore deserves to be distinctly taken Notice of. I shall accordingly endeavour to shew, that the Faith, which is imputed UNTO Righteousness (for so, I think, should the Words be rendred) does not include Obedience in the Nature of it. I shall proceed to prove, that the Faith which is imputed to Believers unto their Justification, is not their own personal Righteousness. And then endeavour to make it evident, that if your Construction of those Passages in Rom. iv. were granted, it would make Nothing against the Doctrine of our Justification by the imputed Righteousness of Christ.

I am first to shew, that the Faith, which is im­puted unto Righteousness, does not include Obedience in the Nature of it; considering Faith in its Refe­rence to Justification, or (as some express them­selves) in its Office of justifying.—For, though a true and lively Faith has its Influence in purifying the Hearts and Lives of Men, and producing Obe­dience; yet it's of the very Nature of Faith, to exclude all Opinion of Merit in our selves, to re­spect the Promise of God's Mercy, and directly send us to CHRIST for Justification and Acceptance with God, through his Merits and Righteousness. So that justifying Faith, as such, does not include in its Nature, Works of Obedience.—I need not [Page 224] use many Arguments to prove this; the Apostle having in the plainest and strongest Terms declar­ed it. It is the very Scope and Design of the Apostle's Argument in this fourth Chapter to the Romans, to prove, that we are justified by Faith, without Works. This was the Argument of the preceding Chapter; which is confirmed and illus­trated in this, by the Examples of Abraham and David. For if Abraham were justified by Works, he hath whereof to glory: but not before God. For what saith the Scripture? Abraham believed God; and it was counted unto him for Righteousness. Now to him that worketh, is the Reward reckoned, not of Grace, but of Debt. But to him that worketh not, but be­lieveth o [...] him that justifieth the Ungodly, his Faith is counted for Righteousness. Even as David also de­scribeth the Blessedness of the Man, unto whom God im­puteth Righteousness, without Works. Rom. v. 2, —6.

The Apostle is here using a Variety of unan­swerable Arguments, against the Doctrine I am now impleading. He argues, that if Abraham's Faith had included Works or Obedience in it, he would have had whereof to glory. All Works, all Acts of Obedience whatsoever, are formally our own, be­ing done by our selves; and therefore may be glo­ried of, as such: but Abraham had not whereof to glory before God; and therefore Abraham's Faith did not include Works of Obedience in the Nature of it, considering it as counted to him for Righteousness.—He next shews us, that if we had the Benefit of Justi­fication, as a Reward, upon the Account of any Works, of any Obedience whatsoever, the Reward would not be of Grace, but of Debt. For by what­ever Law, by whatever Covenant-Transaction, a Reward becomes due to any Sort of Works, or [Page 225] Obedience, it is however become due; and may be claim'd as a Debt, upon the Performance of such Works, or Obedience. Whence it follows, that no Sort of Obedience, either legal or evangelical, can be included in the Nature of a justifying Faith, as such, if we are justified of Grace and not of Debt.—He shews us, that where Faith is imputed, unto Righteousness, it is imputed to him that worketh not, that doeth no Works of Righteousness at all, depen­deth upon none at all of his own doing, in Order to his Justification: And therefore it cannot pos­sibly be, that such Faith has any Sort of Works, any Sort of Obedience, included in the Nature of it, as it is a justifying Faith. It justifies only as it receives a Divine Gift, freely offered; or in the Apostle's Language, as it believeth on him who jus­tifieth the Ungodly. Here is no Room left for any Evasion. After never so many critical Distincti­ons are made, Him that worketh not, is Him that worketh not.—He moreover shews us, that the Faith under Consideration is a Believing on him that jus­tifies the Ungodly: and therefore cannot include evangelical Obedience in the Nature of it; unless evangelical Obedience, and Ungodliness, be the same Thing.—It is true, that a Person when justified, or when exercising that Faith through which he is justified, ceases to be in his State and habitual Course ungodly; for he has a Faith which not only sends him to CHRIST for Justification, but for Sanc­tification too, and which not only embraces the Promise, but the Precept too, and is a vital active. Principle of all Obedience. But then there is no Moment of Time intervenes between his State of Ungodliness and his Justification.—He further shews, that God imputeth Righteousness, for our Justification, [Page 226] without Works: And therefore Obedience cannot be included in the Nature of justifying Faith, as such; unless Obedience be without Works also.—Here likewise the Expressions are strong and plain. There is no Room for Shift, or Cavil. When all the most plausible Pretences in the World are made to avoid the Force of these Expressions, without Works, is without Works still.

How admirable does the Pretence, which I am opposing, appear, when the Apostle does with his own Pen, in as strong and pointed Language as can be used, obviate the Pretence, reject it, and con­fute it; and that too, in the very Context, upon which it is founded.—I need therefore offer no o­ther Arguments to clear this Point: it is effectu­ally done to my Hand by the Apostle himself: And his Reasoning ought to take Place, against all Objections. Could we be justified by any Sort of Works or Obedience, personally perform'd by us, we should have whereof to glory: And were our Justification a Reward given on Account of any Works of Obedience of ours, it would be of Debt, and not of Grace. But both these Things are in­consistent with God's gracious Dispensation to­wards us. He imputeth Righteousness to him that worketh not; He justifieth the Ungodly; He impu­teth Righteousness without Works: And therefore the Faith, which is imputed unto Righteousness, does not, cannot, as such, include any Sort of Obedi­ence in the Nature of it.

I proceed now to prove to you, that the Faith, which is imputed to Believers unto their Justificati­on, is not their own personal Righteousness. This will evidently appear, if you duly consider these following Arguments.

[Page 227]That Righteousness, by which a Sinner is justi­fied, is the Righteousness of God.—The Righteousness of GOD is revealed from Faith to Faith. Rom. i. 17.— We are made the Righteousness of GOD in him. 2. Cor. v. 21.— The Righteousness of GOD, which is by Faith of Jesus Christ, unto all, and upon all them that believe. Rom. iii. 22.—Now it cannot be true, that the Righteousness of God, and our own inherent per­sonal Righteousness, are the same Thing.—If it be pretended, that Faith is the Gift of GOD, and as such it is the Righteousness of GOD, the Answer is easy. Faith, considered in itself, as a Principle, is our's subjectively, and consider'd in its Exercise, it is ours formally, or our own personal Act; and in that Respect, so far as it is any Righteousness at all, it is our own personal Righteousness: And therefore as it is our own personal Righteousness, it can no more properly be said to be the Righte­ousness of God, than our Breath can be said to be the Breath of God, our Words to be the Words of God, or our Loco-motion to be the Motion of God. For our Power to breathe, to speak, or to move, is as truly the Gift of God, as our Power to believe.—Besides, all Pretences of this Kind are utterly excluded by the quoted Texts. For if Faith cannot with any Propriety be said to be re­vealed from Faith to Faith; if we cannot with any Propriety say, that Faith is a Righteousness by Faith of Jesus Christ; then Faith is not the Righteousness of God, by which we are justified: And therefore we cannot be justified by Faith, as it is our own inherent personal Righteousness, and yet be justi­fied by the Righteousness of God.

Moreover, we are said to be made righteous by the Obedience of Christ, Rom. v. 19. and to be jus­tified [Page 228] by the Blood of Christ, Rom. v. 9.—But Faith, as it is our personal inherent Righteousness, is in no Respect the Obedience of Christ, or the Blood of Christ: And therefore Faith, as it is our personal inherent Righteousness, can in no Respect be that Righteousness, by which we are justified, or made righteous before God.

Furthermore, Faith as it is our personal inherent Righteousness, is our own: But the Righteousness by which we are justified, is not our own. Not having my own Righteousness, Phil. iii. 9. And there­fore, Faith, as our personal inherent Righteousness, does not justify us before God.

I will only add, If Faith, as it is our inherent personal Righteousness, cannot answer the Demands of the moral Law, it cannot justify us, consistently with the Perfections of the Divine Nature: but the former is true, and therefore the latter. If there had been a Law given, which could have given Life, verily Righteousness should have been by the Law, Gal. 3. 21. But this was impossible in the Case of fallen Man, as being utterly inconsistent with the Divine Perfections.—I think, no Man will pretend, that our personal inherent Righte­ousness can answer the Demands of the moral Law. I shall therefore only endeavour to shew you, how it is utterly inconsistent with the Divine Perfections, that Sinners should be justified by any Righteous­ness, which will not answer the Demands of the moral Law.

It cannot be agreeable to the Justice of God, that we should be justified by any Righteousness, which will not answer the Demands of the moral Law. For which Reason, God sending his own Son, in the Likeness of sinful Flesh and for Sin, condemned Sin [Page 229] in the Flesh, that the Righteousness of the Law might be fulfilled in us. Rom. viii. 3, 4. It is by decla­ring Christ's Righteousness (by which the Demands of the moral Law are satisfied) that God can be just, and yet the Justifier of him which believeth in Jesus. Rom. iii. 26.—The glorious God justly gave us the Law, as the Rule of our Obedience; justly re­quired our perfect Conformity to it; and justly annexed the Penalties to it in Case of Disobedience. This Law was founded upon, and flow'd from the Justice of the divine Nature. Obedience to it was required, and the Penalties of it were annexed, by the rectoral Justice of the great Governor of the World. And the Justice of God is now the same that it was when this Law was first given; and with the same inflexible Severity requires, that it be fulfilled, and not a Tittle of it pass away, or be destroy'd. The same Justice, which annexed the Penalties, must be satisfied for the Violation of the Law, in such Manner as that the Honour of a righteous Judge may be secured, and the Penalty of the Law fulfilled.—Whence it follows, that no personal inherent Righteousness of ours whatso­ever can justify us before God, consistent with his rectoral Justice; because it cannot answer the De­mands of the Moral Law.

It is altogether impertinent, to pretend, that CHRIST has procured easier Terms, than Obedience to the Law of Nature. And that our sincere Obe­dience to the Gospel is now the Condition of our Justification. For the Question still recurs, Which Way is the moral Law fulfilled? Has Christ ful­filled that for us, and in our Place and Stead; or has he not? If he has, we then have a better Righteous­ness, to plead for our Justification, than any per­sonal [Page 230] inherent Righteousness of our own. But if he has not, the Law has still its full Challenges upon us (Penal, as well as Preceptive) notwithstanding any Righteousness of our own, and we cannot be justified upon this Bottom, consistently with the governing Justice of God.

I must further observe, it cannot be agreeable to the Holiness of God, that Sinners should be jus­tified by any Righteousness whatsoever, which don't fully answer the Demands of the moral Law. The moral Law is (as it were) a Copy or Tran­script of the Holiness of God; and must therefore be a perpetual and unalterable Rule of Righteous­ness to Man. There can strictly be no Righteous­ness, but by a compleat Conformity to this Law: And hence none can, consistent with God's Holi­ness, be accepted by him as righteous, who have not a full Conformity to this original and only Rule of Righteousness, to plead in their Favour. If therefore, we can have no such perfect Confor­mity to the moral Law, to plead before God, on Account of our own personal inherent Righteous­ness, or any other Way, but on the Account of the imputed Righteousness of CHRIST only; then Faith, as it is our own personal inherent Righte­ousness, cannot justify us, consistently with the rectoral Holiness of God.

I may add, it cannot be agreeable to the Truth of God, that we should be justified by any Righ­teousness, which will not fully answer the Demands of the moral Law. God has pronounced every one cursed, who continues not in all Things, written in the Book of the Law, to do them. If therefore we have not a full Conformity to all Things written in the Book of the Law, if we have not a perfect Obedi­ence [Page 231] to its Precepts, nor a full Satisfaction for the Violation of them, to plead in our Favour, then either we must lie under the Curse, or God must break his Word. The latter you dare not suppose: and the former is, in its Nature, absolutely incon­sistent with our Justification.

I know of but one Answer, that can with any Colour of Reason be made to these Arguments: And that is, That CHRIST'S fulfilling the Law for us is our Legal Righteousness; as freeing us from the rigorous Demands; and from the Curses of the moral Law: But that our Faith including sincere Obedience in its Nature, is our [...] Righte­ousness, whereby we ourselves personally fulfil the Gospel, and are hereby justified before God. Ac­cording to this Distinction, Christ's Righteousness is the Matter or Ground of our Justification, taken Negatively, as it lies in absolving us from the Curse of the Law, and declaring our Sins forgiven: but our own Righteousness is the Matter or Ground of our Justification, consider'd Positively, as it lies in pronouncing us Righteous, and so intitled to the Blessing.—Now the least that can be said against this Notion, is, that it eclipses the Honour of Christ, as the Lord our Righteousness, and leaves Man where­of to glory.—But the Consideration of this will of Course bring me to the last Thing I proposed in Answer to your Objection,

If your own Construction of those Passages in the fourth Chapter to the Romans were granted; and Faith, as including evangelical Obedience in it, is imputed to us for Righteousness, yet this would make nothing against our Justification by the imputed Righ­teousness of CHRIST. For allowing, that Faith be our personal evangelical Righteousness, and that as [Page 232] such it will justify us, or render us acceptable to God, as far as it goes, we must yet have CHRIST'S Righteousness imputed to us, or else lie under the Curse of the moral Law, as I have already proved.

If Faith, including sincere Obedience in it, be imputed to us for Righteousness, this our personal Righteousness must be imputed to us, not for what it is not, but for what in Truth it is, that is, an imperfect Righteousness. God cannot judge that to be perfect, which is really imperfect. For his judg­ment ever is according to Truth. And a weak, im­perfect Faith (as that of the best is) cannot con­stitute a perfect Righteousness.—Whence it fol­lows, that we cannot on Account of this our per­sonal Righteousness be effectually and thoroughly justified; we cannot be perfectly acquitted from Guilt and Condemnation, we cannot be intitled to compleat Happiness and eternal Life, by Virtue of our own Righteousness: And therefore it is of the last Necessity, that we have some other and better Righteousness, even a perfect one, to plead; or else we must perish eternally.—At least, we can't at present be justify'd, on the Foot of our own Righteousness, so long as we are in this im­perfect State: but must wait for Justification of Life, as a distant future Benefit, not to be receiv'd till we are made perfect in Holiness. Whereas, by the whole Current of Scripture it appears, that Justi­fication is a present Benefit, taking Place in the Life which now is. Believers have not a meer Promise, that they shall be justified: But such are in the most express Terms represented in Scripture as al­ready justified, as actually pardon'd and made accept­ed in the Beloved, as passed from Death to Life, and re-instated in God's special Favour, so that there is [Page 233] now no Condemnation to them, but they are now the Heirs of Salvation.

Thus, Sir, I have given you some of the Rea­sons I have against your Author's Interpretation of those Passages in the fourth Chapter to the Ro­mans. Many other Arguments might be added, further to illustrate the Truth; and to refute all Pretences of this Kind. But I am afraid I have been already too tedious; and I hope, what is al­ready said may prove sufficient for your Satis­faction.

You desire me ‘ to give you a brief View of my Sentiments of those Passages; and to shew you, in what Sense I understand Faith to be imputed to us for Righteousness. You tell me, that you cannot understand how Faith's being imputed to us for Righ­teousness, can intend that Christ's Righteousness is imputed to us.’

The common Interpretation of these Passages by our Protestant Divines, from the Beginning of the Reformation, is, that Faith is imputed for Righte­ousness, not subjectively, or as it is an Act of our own, and our own personal Righteousness: but objectively, or as it hath Respect to its Object, and apprehends the Righteousness of CHRIST. That is, as Faith is the Band of Union between Christ and the Soul, and interests us in him and his justifying Righteousness, it is imputed to us for Righteousness. Thus, it is the Righteousness of Faith, as Faith is the Term or Mean of our Interest in Christ's Righte­ousness: And yet it is the Righteousness of Christ, as He was the immediate Subject and Author of it, or as it was wrought out by him.—Our Faith is in a like Manner said to be the Faith of Jesus Christ (Rom. iii. 22.) as Christ's Righteousness is here said [Page 234] to be the Righteousness of Faith. Our Faith is not called the Faith of Christ, as it is his personal Act, (Christ does not believe for us) but as it receives the Lord Jesus Christ, and gives us an Interest in him. Nor is our Faith our Righteousness, as it is our personal Act (our Faith has not fulfilled the Law, nor answered the Demands of vindictive Justice) but it is our Righteousness, as it interests us in what Christ has done and suffered for us, whereby the Law is ful­filled, and Justice satisfied.—In the former Case, the Object is put for the Act: The Faith of Christ, for Believing in Christ.—And there can no Reason be given, why with the same Propriety, in the latter Case, the Act may not be put for the Object; The Righteousness of Faith, for Righteousness by or through Faith: and why Faith may not be counted for the Righteousness obtain'd by believing.—It is remarkable, that the Apostle expresly speaks of Faith in this View, every where else besides this Con­text: And therefore he ought to be here also under­stood in this Sense, to make his Doctrine consistent.—In this Sense, Faith is our justifying Righteous­ness, as a condemned Malefactor's accepting his Prince's Pardon is his Deliverance from Execution: Or as a Beggar's accepting an Alms is his Preser­vative from starving. As in these Cases it is not the Act of receiving, but the Benefit received, that is the Preservation: So in that Case it is not the Act of receiving Christ, but the Benefit received by Faith, that is the Believer's Righteousness.

But ‘ you can't understand how Faith's being im­puted to us for Righteousness can intend that Christ's Righteousness is imputed to us.’—Well then, let it be even supposed, that Faith is here taken subjectively; and that it was Abraham's Faith itself, [Page 235] consider'd as an Act of his own, that was imputed to him. It may notwithstanding be set in such a View, as will secure the Truth of the Doctrine I am pleading for, if the Text be consider'd as it is in the Original. His Faith was imputed UNTO Righteousness ('EIM AIKAIO M YNHN) That is, as he was reckoned, judg'd or esteemed of God to be a sound Believer, so the Faith which was imputed or reckoned to him, was unto Righteousness; was instrumental to his attaining of Righteousness; was the Means that by the Righteousness of One the free Gift came upon him, unto Justification of Life; or, in other Words, was the Means of his Interest in that Righteousness of CHRIST, by which he was jus­tified.—In this Sense, the Imputation respects his Faith; and intends an Approbation and Acknow­ledgement of it as true and sincere, and effectual to its proper Purposes. He was approved of God, as having a true and sound Faith, a Faith effectual, as an applying Means, unto Righteousness, and thereby unto Justification; a Faith, which interested him in Christ and his Righteousness, and thereby intitled him unto Acceptance with God, and eternal Life.—He was judged to be such a Believer, as to have a Right according to the Terms of the Covenant of Grace, to have Righteousness imputed to him, with­out Works, as it's expressed in Ver. 6th.—Accord­ing to this View of the Case, Imputation is consi­der'd in this Context in both the Senses, before ex­plain'd. Abraham was reckoned or esteemed a true Believer: in Consequence whereof, a justifying Righ­teousness was imputed to him, even the Righteousness of God without the Law.

I think, I have before sufficiently prov'd to you, that we are justified by the Righteousness of Christ [Page 236] received by Faith, and cannot be justified by any personal inherent Righteousness of our own. This has been illustrated from the Nature of Things, and confirmed by full and plain Scripture-Testimo­ny: And this upon an impartial Search and Inqui­ry, I think, would appear to you to be the whole Scope and Design of the Gospel of Christ.—I have now remov'd your great Difficulty out of the Way, and shewn you how this Doctrine, so plainly taught every where else, may be true in a full Consistence with those Texts, which in your Apprehension seem'd to make against it.—I would now propose one Method more, to confirm you in the impor­tant Truth under Consideration: and that, if duly attended to, cannot fail.

Allow me, Sir, the Freedom to advise you, that you place yourself in the Presence of the infinite­ly great and glorious God, and give your self to Meditation, on such Subjects particularly as may tend to enlighten and establish you in the present Truth. With this View solemnly contemplate God's infinite Justice, his infinite Purity and Holiness, his infinite Abhorrence of Sin and Sinners, especially as to be seen in the Glass of Christ's Sufferings. Also contemplate your own State and moral Cha­racter, both by Nature and Practice. Contemplate the sinful Defects of the best Works of Righteous­ness that ever you have done, the Pollutions min­gled with the best Duties that ever you perform'd. Contemplate the Unbelief, which accompanied the highest Actings of Faith you were ever capable of; the Formality and Hypocrisy, which has mix­ed with your devoutest Prayers; the desultory Thoughts and dead Frames, which have accompa­nied you to the most sacred Ordinances of God's [Page 237] House; the frequent Violations of the most so­lemn Resolutions and Covenant-Obligations by which you have bound your Soul to the Lord. And in a Word, Contemplate the Greatness of your Sins, their vast Number and dreadful Aggravations; with the Nothingness of your best Performances and highest Attainments in Religion; how much you have done against God, and how little for him.—And then consider, what Plea you have to make be­fore this infinitely great, this absolutely just, this per­fectly pure and holy God, for Justification in his Sight, and Acceptance with him.—Will you plead your Acting of Faith in him and his Promises? A­las, how will your prevailing Unbelief fly in your Face, and put you to Silence!—Will you plead your personal Obedience, and Works of Righteousness, that you have done? Alas how will a vast De­gree of Sin and Unrighteousness cover and confound you!—Will you plead your Sincerity before God? But what will you do with that prevalent Formali­ty and Hypocrisy, which your own Conscience will accuse and convince you of!—Won't you be for­ced at last to cry out with David, —If thou, Lord, shouldst mark Iniquity. O Lord, who shall stand! and with Job, —Behold, I am vile! What shall I an­swer thee? I will lay [...]ine Hand upon [...] Mouth. Once have I spoken: but I will not answer; yea twice, but I will proceed no further.—Won't you then see your Necessity of a more perfect Righteousness, to plead before God, than any personal inherent Righteousness of your own, to cover your dread­ful Sinfulness and infinite Defects; and to render you acceptable to God, notwithstanding all the Chal­lenges, which the Justice, the Holiness, and the Law of God, together with your own Conscience [...] [Page 238] have against you? Surely, on due Reflection, you must see yourself in perishing Necessity of Christ, and his Righteousness, to recommend you to the divine Favour.

Dear Sir, I intreat you to consider in Season, what you must consider first or last: And let you and I be now solemnly careful to lay our Founda­tion sure, that we may meet with Comfort at the great Trial, and receive the Euge of our Judge, in that awful and great Day: Which is the Pray­er of,

LETTER XIII. Wherein it is considered, whether we are justifi­ed by Faith and Obedience to the Gospel, as a new Law of Grace.

I CAN with greater Encouragement use my En­deavours to remove your Difficulties; and to satisfy your Desires, since ‘ you don't throw Difficulties, either in your own Way or in mine, out of any conceived Prejudice, or from Ostentation, or wrangling Disposition: But from a sincere De­sire of building your Hope upon the sure Foundation laid in Zion.’ Would all Men act from Views so worthy of this great Concern, it would be a like­ly Means, not only to put an End to the prevail­ing Confusions among us: But to give a triumphant [Page 239] Progress to the Truth; and to establish Men in the Faith delivered to the Saints.

‘ You have (you say) been so sensibly affected by my last; and are so fully convinced of the Danger of mistaking your Way, that you are the more solli­citous to be set right; and to have your remaining Difficulties removed: and therefore you intreat me to bear with you, while you propose your strongest Ob­jection against the Doctrine, I suppose to be of so great Importance.—Your Author (you say) tells you, that our blessed Saviour has purchased for us new and easier Conditions of Life; and instead of the sinless Obedience required by the moral La [...], he has now given us a new Law of Grace, which only requires Faith, with sincere Obedience to the Gospel, as the Condition of our Justification and Acceptance with God.—Whence it is a necessary Consequence, that our Justification, or Title to eter­nal Life, depends not upon CHRIST'S Righteousness imputed to us; but upon our Faith, including sincere Obedience to the Gospel, as the Condition to which it is promised: and that as our Obedience is im­perfect, so our State of Justification is imperfect also; and we shall not be perfectly justified, till our Obedience be perfected.’

That I may distinctly consider this Case, I shall endeavour in the first Place, to make some proper Inquiries and Reflections upon this Scheme; and offer some Objections against it; and then take No­tice of the Arguments which you have brought to support it.

I would first inquire, where you find any Thing in Scripture of our Saviour's purchasing this new Law of Grace, whereby Faith and sincere Obedience are made the Conditions of our Justification?—Perhaps [Page 240] your Author is silent upon that Head: and for my Part, I don't know that I have ever read any Thing at all about it, in the Word of God. We read of­ten, of our blessed Saviour's giving himself a Ran­som for us; of his being a Propitiation for our Sins; of his being the Lord our Righteousness; of his ha­ving brought in everlasting Righteousness; of his be­ing the End of the Law for Righteousness, unto every one that believeth; and of his being of God made unto us Wisdom, and Righteousness, and Sanctification, and Redemption; with many other like Representations of his procuring a justifying Righteousness for us. But of his purchasing this new Law of Grace, not one Word is to be found in the Scripturés.—May we not justly suppose, that if this Scheme were right, we should have it plainly represented to us in the Oracles of God; and not be left to grope in the Dark, and to find out by far-fetcht Consequences, what is the Foundation of our Practice and Hope?—How vast is the Difference, between the one and the other Side of this Question! On the one Side, we have (or at least we think we have) very numerous, plain, express Scripture-Authorities, for our Justification by the Righteousness of Christ.—On the other Side, there is a deep Silence through­out the whole Word of God, about any Purchase of a new Law, such a Law of favourable Terms; and about those new Conditions of our Justification, those easier Terms, our Faith and sincere Obedi­ence.—This Scheme therefore may be presumed to be at best but of human Invention.

I would further inquire, whether in the Nature of Things there can be any Justification at all, upon such Conditions as you speak of?—I have shewn you, that Justification is always to be understood [Page 239] of our being esteem'd, declared, manifested, or pronounced Righteous. Now then, if our evange­lical Obedience be imperfect, we are still unrighte­ous, by our remaining Sin and Disobedience against this (imaginary) new Law of Grace; and conse­quently God cannot judge and declare us righteous by Virtue of our Obedience. For his Judgment is according to Truth, as I observed to you in my last Letter.—Certain it is, that no Man upon Earth is or can be perfectly sincere, perfectly believing, or perfectly obedient to the Gospel. His Defects will be greater than his Attainments, and his Disobedi­ence will be greater than his Obedience, under his highest Improvements, as long as he lives. He knows nothing of himself, that don't know this to be Fact. He must therefore ever be more un­righteous, than righteous, as long as he lives: And accordingly He that can make no wrong Judgment of Things, will judge and esteem him to be as he is: so that the Man must live and die unjustified, and appear at the Bar of Christ in the same State.

To speak of an imperfect or defective State of Justification, seems to be a most egregious Tri­fling in this awful Concern. We either are justi­fied, or we are not: either God does pronounce us righteous, or he does not. Now, if he does, we are free from Guilt, and fully accepted of him; but if he does not, we are under Guilt, and a Sen­tence of Condemnation. There can be no Medi­um, no middle State between that of Justification and that of Condemnation.—However, were it even granted, that we might be imperfectly justified, in Proportion to our Conformity to this supposed new Law, we must at the best live and die but [Page 240] imperfectly justified; and (as I before observed) must appear at the Bar of Christ in the same State in which we die; and consequently be but imper­fectly justified for ever, without some further Re­medy be provided beyond the Grave. Thus, this Doctrine of Justification upon the Foot of personal Obedience to a new Law, is better adapted to a Popish Purgatory, than to the Protestant Profession and Hope.

I would again inquire, whether it be possible in the Nature of Things, that we may have any sincere Obedience to this new Law of Grace, before we are justified; and consequently whether it is possible that we may be justified by sincere Obedience, be­fore we have any Acting of gracious Sincerity, or any true Obedience at all?— Faith indeed does preceed our Justification, in Order of Nature; but not in Time. There is no Moment of Time, wherein a Man is a true Believer, and yet not jus­tified before God: and therefore, there cannot be a Moment of Time for Faith to be operative, and bring forth the Fruits of new Obedience, prior to our Justification.— The Righteousness of God is by Faith of Jesus Christ, unto all and upon all them that believe; for there is no Difference. Rom. iii. 22. This is the constant Language of the Scripture, We are justified by Faith; and he that believeth, is not condemned. Therefore, as there can be no condem­ned, no unjustified Believer, at any Time whatsoe­ver, nor any Time at all for either legal or evan­gelical Obedience between the first Act of Faith and our passing out of a State of Condemnation into a State of Justification, hence our sincere O­bedience must be the Consequence, and therefore cannot be the Condition of our Justification.

[Page 241]Besides, as there can be no sincere Obedience antecedent to our Interest in Christ and Union to him, it hence appears that our sincere Obedience must necessarily be the Consequence of our Justification; and therefore cannot be the Condition of it.—I think, every Body will allow that Man to be in a justified State, who is interested in Christ, and u­nited to him. Now, our Lord himself assures us, that we cannot bring forth the Fruits of new Obe­dience, till we are united to him. Job. xv. 4, 5. Abide in me, and I in you. As the Branch cannot bear Fruit of it self, except it abide in the Vine: So no more can ye, except ye abide in me. He that abideth in me, and I in him, the same bringeth forth much Fruit: for without me, ye can do Nothing. Or, as it may be render'd, Severed from me ye can bear none, can bring forth no Fruit at all. ^† There can't be a greater Solecism, than to speak of a sincerely o­bedient christless Sinner: and therefore there can't be a greater Inconsistency, than for that to be the Condition of our Justification, which is the Fruit and Effect of our Interest in Christ, and so the Con­sequence of our justified State.

These, Sir, are some of the many Inconveniences, that attend this your Scheme: which one would think should awaken your Attention, and make you look well about you, before you venture your eter­nal Interests upon such an unscriptural and incon­sistent Foundation.

I proceed now to offer some other Objections a­gainst the Doctrine you propose.—And here one obvious Exception against this Doctrine is, that it perverts the Gospel of the Grace of God, and makes it [Page 242] properly and strictly a Covenant of Works.—The Condition of the Covenant of Works was this: The Man that doth these Things, shall live by them. Rom. x. 5. And the Condition of our Justificati­on, according to this new Scheme is this: The Man that doth these Things (i. e. that performs sin­cere Obedience to this new Law of Grace) shall live by them. Where then is the Difference, be­tween the old Covenant of Works, and this new im­aginary Law of Grace? What gave Denomina­tion to the Covenant of Works, was, that it re­quired Works or Obedience as the Condition of it. And don't this pretended new Law of Grace re­quire Works or Obedience as a Covenant-Conditi­on; and don't it therefore deserve the Denomi­nation of a Covenant of Works, as much as the other?—If we run a Parallel between the first Co­venant and this imaginary new Law of Grace, they will be found in all Things to agree, as a Covenant of Works. Thus, the old Covenant of Works was a Law with Sanctions, requiring Obedience, as the Matter of that Righteousness, by which Man was to be justify'd. And this imaginary new Covenant is likewise stiled a Law of Grace, which requires sincere Obedience, as the Condition of our Justifica­tion.— Justification, according to the Tenor of the old Covenant of Works, was of Debt: And thus it is likewise according to the Tenor of this pre­tended new Law of Grace. An Obligation to give a Reward for Service perform'd, makes it a Debt, upon the Service being perform'd; and it can be claim'd as such, whatever Proportion there is be­tween the Reward, and the Service by which it becomes due.—The old Covenant of Works, when it exacted Obedience, yet gave no new Strength [Page 243] for the Performance of it: And thus it is likewise in the present Case. For unless we are united to CHRIST, and interested in his Righteousness, we can have no Security of new Supplies of Grace and Strength as we need them. Whatever Pretences to gracious Assistance, the Patrons of this new Law of Grace may make; they don't pretend, that God has by Covenant secured to us fresh Supplies of Grace, for persevering Obedience.—According to the Tenor of the old Covenant of Works, Justi­fication was suspended, forfeited and lost, upon the Non-Performance of the required Obedience: And just thus it is likewise according to the Tenor of this pretended new Law of Grace.—I must there­fore again demand, wherein this new Law does any Way differ from a proper Covenant of Works?

If it be pretended, that the Conditions of this new Covenant are much easier than the Conditions of the old Covenant of Works; which required per­fect, and this but imperfect Obedience, as the Term of our Acceptance with God: I answer, This Supposal would Nothing alter the general Nature of the Covenant. Works are Works, Obedience is Obedience, whether perfect or imperfect. The Condition of each Covenant is Works; and Works come into the very formal Nature of each, as they are Covenants. And therefore how the one can be either more or less a Covenant of Works, than the other, I know not. Besides, it is a great Mis­take, to suppose, that the Conditions of this ima­ginary new Law or Covenant are easier, than the Conditions of the old Covenant of Works. The Case is much otherwise. He with whom the first Covenant was made, had sufficient Power and A­bility to fulfil all its Conditions, and fully to come [Page 244] up to all its Demands. But fallen Creatures are utterly uncapable to perform sincere, though im­perfect, Obedience: they have naturally no Sin­cerity, no Truth in the inward Parts, no Principle of new Obedience; nor does this pretended Co­venant supply them with any, as before observ'd. And therefore whatever Pretences are made, that these Conditions are easier, they are indeed rather harder to be be comply'd with, than the Conditions of the first Covenant. It is more difficult for a Man without Legs to walk, than for a perfect vi­gorous lively Man to run.

If it be further pretended, that this Law of Grace differs from the Covenant of Works, in that Faith is, according to this Scheme, made the principal Con­dition of the new Covenant: This is but an empty Pretence. For Faith is here consider'd but as an Act of Obedience, and as being seminally or virtually all evangelical Obedience, including the same in the Nature of it; so that this Faith is nothing else but a constitutive Part and active Principle of the Works required, and not distinct from them in the Office of Justifying. And was not Adam as much obliged by the Covenant of Works, to act Faith in the conditional Promise of Life, and to subject himself to the Authority of the Legislator, as we can be by this new Law of Grace?—Let the case therefore be look'd upon in any View, in every View; and this pretended new Law, or Covenant, of mild and favourable Terms, will be found to be as truly a Covenant of Works, as the first Covenant, made with Adam.—There will indeed appear some Cir­cumstantial Differences, between that Covenant and this. For Instance, That Covenant was appointed and enjoin'd by God as a Sovereign: Whereas this [Page 245] (as is pretended) was purchased by the Blood of Christ, and is the Law of a Mediator.—That Co­venant admitted no Renovation, when violated; But this leaves Room for Recovery, upon Condition of Repentance and future Obedience, to such Trans­gressors, as don't happen to die in the sad Interval of Unbelief and Insincerity.—And that Covenant required perfect: This accepts of imperfect Obedi­ence.—But these Things are only Circumstances; and enter not into the Nature of a Covenant-Con­dition. From whatever Inducement God was pleas­ed to propose these Conditions; whatever be the Consequence of their Violation; and whatever De­gree of Obedience be required in Order to our Jus­tification; yet (according to this new Divinity) sincere persevering Obedience is the stated Condition of each of these Covenants. This, and this only, was what rendered the first Covenant a Covenant of Works: And therefore when all the Pretences are made, that can be made, the second Covenant, upon this Scheme, is as strictly and properly a Co­venant of Works, as the first was.

You seem to be aware of this Consequence; and therefore demand of me, ‘ Why it mayn't be sup­posed agreable to the divine Perfections, to require of Man a Life of Obedience now, proportion'd to his present Abilities, as the Condition of his Justifica­tion, as well as to make with him a Covenant of Works at first, proportion'd to his primitive Powers and Capacities?’ To which I answer,

I have already shewn you, that it is impossible that any Covenant requiring sincere Obedience, as the Condition of our Justification, can be proportion'd to our present Abilities. For we have no natural Ability for any sincere Obedience at all. We are [Page 246] dead in Trespasses and Sins. Eph. ii. 1. The carnal Mind in us is Enmity against God, and is not subject to the Law of God; neither indeed can be. Rom. viii. 7.—But this is what I may have further Occasion to inculcate, before I have finish'd this Letter.

I would now only add, that the Scriptures repre­sent to us an irreconcilable Opposition, between our being saved by Works, and our being saved by the Grace revealed in the Gospel. I have shewn you in my last, how strongly Faith and Works are op­posed to each other, with Respect to our Justifi­cation. And I must also observe, that Works and Grace are in like Manner opposed, as irreconcila­bly inconsistent with each other, in this grand Con­cern.— And if by Grace, then it is no more of Works: otherwise Grace is no more Grace. But if it be of Works, then it is no more Grace: Otherwise Work is no more Work. Rom. xi. 6.— By Grace are ye saved through Faith; and that not of your selves, is is the Gift of God. Not of Works, lest any Man should boast. Eph. ii. 8, 9.— Now to him that worketh, is the Re­ward reckon'd, not of Grace, but of Debt. Rom. iv. 4.—Here are the most plain, express and peremp­tory Declarations, that can be made in human Lan­guage, of the utter Inconsistency of Works and Grace, the Impossibility of their concurring in the Affair of our Justification and Interest in God's saving Mercy. Whence it plainly appears, that we must be saved by Grace alone; or by Works alone. And if the former, it must be by the first Covenant of Works. But if the latter, then not by any Works, by no O­bedience at all, as the Condition of our Justification and Acceptance with God.

You have indeed undertaken to obviate all such Arguments against your Scheme, by pretending [Page 247] that ‘ Where Works are rejected as having no Hand in our Justification, and as being inconsistent with the Grace of the Gospel, it must be legal Obedience which is there intended; whereas, the Obedience pleaded for, is Evangelical. It is not supposed, that we are justified by Obedience to the moral Law: but by sincere Obedience to the Gospel-Institution.’

But I intreat you to consider, that if we are indeed justified by sincere Obedience to the Gospel, we must be justified by the Works of the Law, by Obedience to the moral Law; and therefore not by the Faith of Christ, as revealed in the Gospel. This appears evident from such Considerations as these.—The moral Law is the very Rule and Standard of all our Obedience to God: if therefore we obtain Justifi­cation by sincere Obedience, we must obtain it by a Conformity to the moral Law, without which there can be no Obedience at all, and therefore no sin­cere Obedience. All the Duty and Obedience which we can owe to God as rational Creatures, is comprized in that comprehensive Summary of the moral Law, to love the Lord our God, with all our Heart, Mind and Strength, and to love our Neighbour as ourselves: and there neither is, nor can be any Obedience sincere and acceptable to God, but what flows from this Principle of Love, the Source of all practical Conformity to the moral Law. Besides, the Gospel don't make void the Law, as a Rule of O­bedience; but establishes it: And therefore our Justification by sincere Obedience to the Gospel, is a Justification by the Deeds of the Law, or by a Conformity to it as the Rule of Life. It is no just Objection against this, that there are some positive Precepts in the Gospel, which are not discoverable by the Light of Nature, nor directly required by [Page 248] the moral Law; For though these positive Duties, such as receiving Baptism and the Lord's Supper, and Faith in Jesus Christ, the Mediator, consider'd as an Act of Obedience to a Gospel-Command, be not directly required, yet they are by necessary Consequence enjoined in that fundamental Statute of the moral Law, Thou shalt worship the Lord they God, and him only shalt thou serve.—Moreover, our Lord Jesus Christ wrought out the Work of Re­demption for us, that the Righteousness of the Law might be fulfilled in us. Rom. viii. 4. If therefore he wrought out our Redemption in order to pro­cure Justification for us on the Condition of sincere Obedience, then our sincere Obedience is a fulfill­ing the Righteousness of the Law in us: For it can no other Way be fulfilled in us, upon that Suppo­sal. This then, I think is a plain Case, that we must upon this Scheme be justified by the Works of the Law, by a personal Conformity to it, and by our own fulfilling the Righteousness of it.—Here is no Place for your Distinction of legal and evange­lical Obedience. All Obedience is legal, when per­form'd from legal Motives and to a legal End, as it is if perform'd in Order to our obtaining Justifica­tion and Acceptance with God, upon like Conditions with those proposed in the moral Law; which I have already shewn to be the Case before us, according to this Scheme of a new Law of Grace.

Here it will therefore be proper to pause a little, and consider whether a depending upon such legal Obedience for a Claim to God's Favour, can be consistent with our Salvation by the Faith of Christ, as revealed in the Gospel.—The Apostle is full and plain upon this Head. Therefore by the Deeds of the Law shall no Flesh living be justified in his Sight. [Page 249] But now the Righteousness without the Law is mani­fest, being witnessed by the Law and the Prophets. Rom. iii. 20, 21.— Knowing that a Man is not justi­fied by the Works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the Works of the Law: for by the Works of the Law shall no Flesh be justified. Gal. ii. 16.— But Israel which followed after the Law of Righteousness, hath not attain'd to the Law of Righteousness. Where­fore? Because they sought it, not by Faith, but as it were by the Works of the Law. Rom. ix. 31, 32.— And be found in him, not having mine own Righteous­ness, which is of the Law: But that which is through the Faith of Christ, the Righteousness which is of God by Faith. Phil. iii. 9.

But you have another Answer to make to such Texts as these, which are so strongly pointed a­gainst any Dependance upon legal Obedience. ‘ There are some (you tell me) who plead, that the legal Obedience, or the Works of the Law, which the Apostle opposes to the Grace and Faith of the Go­spel, intends no more, than a Conformity to the ce­remonial Law: and in that View of the Case, those Texts of Scripture, wherein such Legality is condem­ned, are no Ways inconsistent with, or opposite to, the Doctrine you are pleading for.’

I thought, I had fully obviated this Objection, in one of my former Letters to you, wherein I en­deavour'd to set before you the Apostle's Scope and Design in his Epistle to the Romans, especially in the seventh Chapter: And if you will review that Letter with proper Attention, I think, you will find sufficient Matter of Satisfaction.—It is strange, that any Man who has ever read that Epistle to the [Page 250] Romans, wherein the Case before us is so distinctly consider'd, can espouse such a trifling Pretence, as this to me most evidently is.—The Apostle there speaks of a Law, by which the Doers (supposing there were any) shall be justified before God (Chap. ii. 13.) of a Law, which the Gentiles may (in Part, at least) dis­cover by the Light of Nature; and thereby be in some Measure a Law to themselves. ( v. 14.) But can any Man pretend, that we could be justified be­fore God by an Observance of the Ceremonial Law? or that the Gentiles, without Revelation, could have understood the Ceremonial Law, so as to have been a Law to themselves?—The Apostle is there treat­ing of a Law, by which both Jews and Gentiles are all under Sin; and by which they had the Know­ledge of Sin. (Chap. iii. 9, 20. and vii. 7.) But could the Gentiles be under Sin, or have the Know­ledge of Sin, by the Ceremonial Law, which was no Law to them? How then could they be capa­ble of any Transgression of it?—The Apostle there treats of a Law, whereby every Mouth shall be stopped; and all the World become guilty before God: and a Law, which is established by Faith. (Chap. iii. 19, 31.) Neither of which, can in any Sense be true of the ceremonial Law.—The Apostle instances in moral Precepts, as belonging to the Law, which he treats of. (Chap. ii. 21, 22. and vii. 7.) The A­postle exemplifies the Works of the Law, of which he treats, in the Case of Abraham (Chap. iv.) who lived Hundreds of Years before the Exhibition of the Ceremonial Law: and therefore they could not be the Works of the Ceremonial Law, that are there opposed to Faith.—I may add, the Apostle treats of a Law, to which the believing Romans had been married (Chap. vii. 4.) A Law, the Righteousness of [Page 251] which must be fulfilled in us. (Chap. viii. 4.) A Law, according to which the Man that doth these Things, shall live by them. (Chap. x. 5. Gal. iii. 12.) A Law, which if the Uncircumcision keep the Righteous­ness of, his Uncircumcision shall be counted for Circum­cision (Chap. ii. 26.) A Law which worketh Wrath (Chap. iv. 15.) And a Law, by which we are under the Curse for Sin. (Gal. iii. 10.) None of which Cha­racters are properly applicable to the Ceremonial Law.—Upon the whole then it is evident, even to Demonstration, that it is the moral Law, of which he concludes, that a Man is justified by Faith without the Works of the Law; that a Man is not justified by the Works of the Law, but by the Faith of Jesus Christ: And if Righteousness come by the Law, then Christ is dead in vain. In a Word, all Dependance for Justification upon any Works, either of the ce­remonial or moral Law, is directly opposite to the Grace of the Gospel, and to the Way of Salvation by the Faith of Jesus Christ.

But you tell me, that ‘ if it be allowed to be the Works of the moral Law, to which the Apostle re­fers, it must imply an Apprehension and vain Ima­gination of a perfect Conformity to that Law. And that the Apostle only condemned the Hope of those, who imagined that they had merited Salvation, by their perfect Obedience to the moral Law.’

This (if possible) is a more trifling Pretence than the former, for which there is not the least Sha­dow of a Foundation.—The Jews and Judaizing Christians, knew themselves to be Sinners. They had the Bible, which every where caught them their imperfect and sinful State.—Their continual expiatory Sacrifices, their laying their Sins upon the Head of the Scape-Goat, their annual confessing [Page 252] themselves Sinners on the Day of Atonement, with all their legal Purifications, were continual Monitors to them of the Imperfection of their O­bedience. And as this was the Case of the Jews, we may more strongly conclude, that the Gentiles newly converted from their Devil-Worship, could make no such Pretence.—So that had the Apostle only disputed against this Pretence, he had only contended with his own Shadow. He condemns our Dependance upon the Works of the Law; and is not our imperfect Obedience, as truly the Works of the Law, as perfect Obedience could be? Can it be supposed, that depending upon perfect Obe­dience, which fulfills the Law, will condemn us: but that to depend upon imperfect Obedience, which does not fulfil the Law, will not condemn us in the Sight of God!

Indeed, Sir, I cannot but compassionate the Case of those Men, who by so many artful Shifts and Evasions are putting some Gloss or other upon such numerous clear and plain Texts of Scripture, to make them consistent with their beloved Schemes; and perhaps to keep their Consciences easy, in a Dependance upon their own Obedience for their Justification.—But I have been too long upon this Head. I must therefore more briefly mention some other just Prejudices against this Scheme.

Another Exception then to this Scheme is, that it is inconsistent with, and repugnant to, the vari­ous Representations which the Scriptures give us of the Redemption by CHRIST, and of the Method in which our Salvation is wrought out by him.— He was made to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. 2 Cor. v. 21. He his own self bare our Sins, in his [Page 253] own Body on the Tree. 1 Pet. ii. 24. Now how can it in any Sense whatsoever be possibly true, that our Lord Jesus Christ was made Sin for us, un­less it be understood in the imputative Sense? Or, that he bare our Sins in his own Body, if he only undertook to purchase for us a Grant of Pardon and Reconciliation with God, upon the Condition of our sincere Obedience; and unless our Sins were imputed to him?—He is likewise said to give his Life a Ransom for us. Mat. xx. 28. And can Pri­soners be said to be ransom'd out of their Enemy's Hands, who are only put under Advantages to work out their own Liberty and Deliverance? Upon the Payment of a Ransom, the consenting Captive is immediately releas'd; and as the Prophet expresses it with Respect to the Case be­fore us, Liberty is proclaimed to the Captives.—He is moreover represented as an Atonement for our Sins; and an Atonement which Believers have ac­tually received. By whom we have received the A­tonement. Rom. v. II. And can Divine Justice be atoned for our Sins; and we not freely acquit­ted and justified? Can we have received the At­tonement by Faith, when it yet depends upon our future Conduct, and upon our sincere Obedience, whether we shall ever receive the Benefit of it?—He is also represented, as having redeemed us from the Curse of the Law, being made a Curse for us. Gal. iii. 13. And how can it with any Propriety be said, that Believers are actually redeemed from the Curse, when they are still under the Curse, and must con­tinue so until by a Course of sincere persevering Obedience, they get themselves acquitted and jus­tified? Or how could our blessed Saviour be made a Curse for us, when neither our Guilt was impu­ted [Page 254] to him; nor his Sufferings were imputed to us? He might indeed upon this Supposal be said to suffer for our Advantage and Benefit: but he could not be made a Curse for us, in our stead, when no Curse due to us was laid upon him: nor we freed from any Curse by his Sufferings, without procuring our Deliverance by our own sincere per­severing Obedience.—He is likewise represented as our Surety, A Surety of a better Testament, Heb. vii. 22. And has the Surety paid the Debt; but the Bond not cancelled, nor the Debtor released from Payment? Does divine Justice demand the Payment of the Debt in Order to Satisfaction, and the Performance of the Conditions in Order to our Justification, of both the Surety and the principal Debtor?—He is moreover represented as the Lord our Righteousness. Jer. xxiii. 6. And is said to be made of God unto us Wisdom, and Righteousness, and Sanctification, and Redemption. I Cor. i. 31. He is our Peace. Eph. ii. 14. But I know not how Christ can be ours for any of these Purposes, unless upon our receiving him by Faith, these Benefits are with him freely given us, actually imputed or imparted to us, and we consider'd as vested with them, and Partakers of them. For Instance, can Christ be our Righteousness; and we, notwithstanding, have no Righteousness that will justify us before God, till we have wrought out a Righteousness of our own, by a persevering Course of sincere Obe­dience? Can he be our Peace; and we not be at Peace with God upon our Faith in him, until by a Course of sincere Obedience we are justified and interested in the divine Favour?—The Time would fail me, should I particularly insist upon all the va­rious Representations of CHRIST'S Redemption in [Page 255] Scripture; and shew they are all directly repugnant to this Scheme of yours. I shall therefore menti­on but an Instance or two more; and then submit it to your own serious Reflection. We are said to be justified by his Blood; and reconciled to God by his Death. Rom. v. 9, 10. But can we be justified by his Blood, and yet justified by our own Obedience! Are we reconciled to God by the Death of Christ, and yet not reconciled to God, but by a continued Progress of our own Obedience! Dare you, Sir, adventure to attribute that to your own Obedience, which is attributed by the Spirit of God to the Blood and Death of Christ?

But perhaps you will make the same Remarks upon what I have now offered, as you did upon my last, and tell me, that ‘ Your Author does indeed suppose some Conditions of our Interest in the Be­nefits procured by Christ for us; and do not they who are of the other Side of the Question also sup­pose our Interest therein to be conditional? Don't they suppose Faith to be the Condition of our Interest in Christ, and all the Benefits he has purchased for us? Where then is the Difference? Why is a conditional Interest in the Benefits purchased by Christ, so very offensive in the one Scheme; and so innocent and inoffensive in the other?’

In Answer to this, you must allow me the Free­dom to tell you, that this Plea takes its Rise from a very great Inattention to the Subject before us. You know, Sir, that I have in my former Letters, largely and particularly shewn you, that Faith is no otherwise a Condition of our Interest in Christ, and the Benefits of his Redemption, than a Beg­gar's receiving an Alms is a Condition of his ha­ving the Benefit of it; or than a condemned Ma­lefactor's [Page 256] accepting a free Pardon is the Condition of his Reprieve from Execution, and Restoration to his Prince's Favour. And is there no Difference between partaking of a free Gift, on no other Con­dition than a thankful Acceptance; and having the Offer of a Favour on the Condition of long continued Services, of very difficult and uncertain Performance?—Is there no Difference between expecting Justification from no Righteousness of our own, but only from the Righteousness of Christ, re­ceiv'd by Faith; and our supposing this alone an insufficient Foundation of Confidence, and there­fore looking to some Righteousness of our own as the Condition of our Acceptance with God?—The Difference is just as great, as between any other contradictory Propositions. Upon the one Suppo­sal, Christ himself has perform'd all the proper Con­ditions of our Justification, and freely bestows the Benefit, on our grateful Acceptance: Whereas upon the other Supposal, Christ has not perform'd the Conditions of our Justification, but only procu­red for us the Privilege to perform them ourselves.—Upon the one Supposal, we are justified on Ac­count of Christ's Obedience: but on the other Supposal, we are justified on the Account of our own Obedience.—Upon the one Supposal, Christ has merited Justification for us without Works: but upon the other Supposal, he has merited Justifica­tion for us by our Works.—And in fine, Upon the one Supposal, the first Act of saving Faith gives an immediate and continuing Interest in the Fa­vour of God: But upon the other Supposal, Faith is but the Introduction of that Life of sincere O­bedience, which is properly the Condition of out obtaining and enjoying the divine Favour.

[Page 257]Sir, It belongs now to you, seriously and impar­tially to reflect and consider, which Opinion is most likely to be true; Whether, That which renoun­ces all Confidence in the Flesh, and proposes no Con­dition of Justification, but our hearty Approbation and Acceptance of, and Dependance upon the Lord Jesus Christ alone, as the Way wherein the Glory of the Righteousness, Wisdom, Love and Mercy of GOD is exalted, and sinful Man justly debased, and brought to the Foot of an infinite Sovereign: Or, That Opinion, which denies this Honour to the Redeemer's Merits and to sovereign Grace, and proposes our own Performances and Attain­ments, as Conditions of our Justification and Ac­ceptance with God.—I have now been shewing you, that the former is the Scripture-Representa­tion of the Case: And methinks, any one that has had a just and sensible Discovery of his own De­pravity and spiritual Impotence, must know by Experience that it is the only Way, in which he can entertain comfortable Expectations of Safety and Happiness.

Another Objection against this Opinion is, that it is destructive of practical Religion, subversive to a Life of true Holiness.—Whatever Sentiments we entertain, and whatever Principles we espouse, we must yet remember, that without Holiness no Man shall see the Lord; and he that hath this Hope in him, purifieth himself as He is pure. The Doctrine of Christ is, in all its Parts, a Doctrine according to Godliness. If it therefore appears, upon an impartial Exami­nation of this Case, that these Principles of your Author are inconsistent with, and repugnant to that Holiness, which is a necessary Qualification for the Kingdom of Heaven, there can no other Argument [Page 258] be wanting against this Scheme, to convince us, that it cannot be agreable to him, who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People; zealous of good Works.—But lest I be misunderstood, and exposed to your Censure for Uncharitableness, I would pre­mise, that I cannot but hope, that there are some who adhere to these Principles, whose Hearts are sounder than their Heads; and who are truly holy in Body and Spirit, by a Dependance very different from their Profession. This is what may be rea­sonably hoped, not only from the exemplary Lives of some who embrace these Tenets, but from their Prayers, of a truly evangelical Strain, which we ought to suppose the Language of their Hearts, and which we ought to hope, will find Audience with God, notwithstanding the Error of their Judgments. I must nevertheless insist upon it, that such cannot be truly holy, whose Hearts and Lives are conformable to the Principles I am opposing.—Not all their re­ligious Purposes, Promises, Resolutions, Reformati­ons, not all their Fastings, external Mortifications Macerations of their Bodies, Vows, Meditations, Prayers, or other Endeavours they may use, can be productive of Holiness, upon these Principles. Men may by such Means put some Restraint up­on their Corruptions, they may in a slavish Man­ner perform some hypocritical Duties, and thereby may quiet their Consciences, obtain a Reputation amongst Men, and entertain Hopes of Heaven: But they must yet remain Strangers to any true Love to God, Delight in him, and Conformity of Heart and Affections to him; wherein the Essence of Holiness consists.—This will appear, from such Considerations as these.—It is an incontestable [Page 259] Truth, that we cannot be holy, before we have a Principle of Holiness: that we cannot perform vital Actions, without a Source and Principle of Life.—It is equally certain, that we naturally have not this Principle of spiritual Life: But the Imagi­nation of Man's Heart is evil from his Youth, only evil continually.—It is also certain, that Faith in Christ is contemporary with (though in Order of Nature it flows from and is successive to) the first Princi­ple of spiritual Life; and it is from our Union to Christ by Faith, that we derive from him Supplies of Grace and Strength, and that the whole Pro­gress of Holiness is carried on in the Soul.—It is therefore necessary, that we be first united to Christ the Head of Influences and Fountain of all Holi­ness, and so be habitually alive to God, before we can actually live to God, as I have observed before. All our Attainments in Religion without a vital Principle within, will be but as a Carcase without Breath; or as Streams from a corrupt Fountain.—Whence it follows, that they who are looking to sincere Obedience for Justification, must be Stran­gers to true Holiness; they not having first commit­ted their Souls to Christ, depended upon him alone for Righteousness and Strength, and thereby obtain'd Supplies of Grace for a Life of Holiness, from that only Fountain of Life.—To seek Justification from our Sanctification, is to invert the Order and Me­thod of our Salvation: it is to produce the Cause from the Effect, to fetch the Fountain from the Streams. We must first by a new living Prin­ciple be enabled to act Faith in Christ, to re­ceive him, and thereby be united to him, and be justified in the Sight of God; otherwise all our religious and moral Duties will be vain [...] a [Page 260] Sacrifice without a Heart, meer legal or slavish Performances, that have nothing of true Holiness in them. We must be created in Christ Jesus unto good Works, if we would walk in them. Eph. ii. 10. We must be renewed in the Spirit of our Mind, if we would put on the new Man, which after God is cre­ated in Righteousness and true Holiness. Eph. iv. 23, 24. We must be quickned together with him. Col. ii. 13. We are sanctified through the offering of the Body of Jesus Christ, once for all. Heb. x. 10. It is of Christ's Fulness, that we all receive, even Grace for Grace. Joh. i. 16. And as the Branch cannot bear Fruit of it self, except it abide in the Vine, no more can we, except we abide in Christ. Joh. xv. 4.

Moreover, I think, it will be readily allowed, that we cannot live a Life of Holiness, while we remain Children and Servants of Sin and Satan. It must also be allowed, that the whole World of Mankind are either the Children of God, or the Children of the Devil. This Distribution divides the whole human Race. I Joh. iii. 10.—Now then, if we are the Children of God, we are already in a justified State; and therefore cannot depend upon our sincere Obedience for our Justification: But if the Children of the Devil, we cannot be holy, whatever Pretences to sincere Obedience we may make.—An unjustified Child of God, or a holy Child of the Devil, are each of them the greatest Sole­cism, that can be thought of.—We become Chil­dren of God by the same Means, by which we are justified. We are justified by Faith, Rom. iii. 24. And we are Children of God by Faith in Christ Jesus. Gal. iii. 26. But all they which have not this Faith, and are not thereby become the Chil­dren of God, and justified in his Sight, are so blind­ed [Page 261] by the God of this World, that they are utterly uncapable, in their present State, of a Life of true Holiness. The God of this World hath 'blinded the Minds of them which believe not; left the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. 2 Cor. iv. 4.

I may add to this, that the natural Disposition of every one, while without an Interest in Christ and in an unjustified State, is utterly repugnant to, and inconsistent with a Life of Holiness. The Charac­ter and State of all such is, that they are Servants of Sin, and free from Righteousness. Rom. vi. 17, 20. They are dead in Trespasses and Sins. Eph. ii. 1. They are after the Flesh, and mind the Things of the Flesh. Rom. viii. 5. Their carnal Mind is Enmity to God; and is not subject to the Law of God, neither indeed can be. Rom. viii. 7. This is the Case of every Man, while in a natural State; a Case, which can never be remedied, 'till the Law of the Spirit of Life, in Christ Jesus, make us free from the Law of Sin and Death. Rom. viii. 2.—And I even appeal to your self to determine, whe­ther Life and Death, Light and Darkness, God and Belial, can't as well be reconciled, as these Cha­racters made consistent with a Life of Holiness.—It is therefore evident, that we can have no sin­cere Obedience until we are justified; and that we cannot live a holy Life, while we depend upon sin­cere Obedience for Justification.

I will only subjoin, that we may not expect the renewing and sanctifying Influences of the Spirit of Christ, while we depend upon our own sincere Obedience for Justification. He has indeed made us gracious Promises, that if we receive him, we shall have the Privilege to become the Children of God, [Page 262] and if we trust in him, we shall never be ashamed.—But we must expect no better, than to follow after the Law of Righteousness, and not attain to it, if we seek it not by Faith, but as it were by the Works of the Law. Rom. ix. 31, 32.—I have already shewn you, Christ did not undertake our Redemption to the End that he might assist us in working out a Righteousness of our own, for our Justification; nor may we expect any saving Grace from him, 'till we depend upon him alone to do all in us and for us. When he is of God made unto us Righteousness, through Faith, we may then, but not till then, ex­pect from him the Supply of the Spirit, for pro­gressive Sanctification, and Redemption.—They may rejoice in Christ Jesus (and none but they) who have no Confidence in the Flesh.—Look (Sir) through the whole Bible, and see if you can any where find Encouragement to expect a Progress of quickning and Sanctifying Influences from Christ, without an Interest in him, or Dependance upon him; and while repairing to your own personal Obedience as your Refuge and Hope.—In Fine, as you can have no Principle of Holiness in your self, but are under the Influence of Sin and Satan, and under the Power of Affections and Dispositions utterly in­consistent with true Holiness, so are you without any grounded Expectations of the divine Influen­ces to renew and sanctify you, while you are buil­ding upon this false Foundation; I mean, while you are doing so practically, as well as specula­tively.

I can't but hope, Sir, notwithstanding your pre­sent wavering and unsettled Posture, you have had some Experience, of the Truth of what I am now setting before you, in your own Soul.—Look back [Page 263] and consider, how often you have found all your self-righteous Resolutions, self-confident Promises, and Endeavours in your own Strength, to mortify your Corruptions, and to maintain a closer Walk with God, too weak a Foundation to build upon, and how insufficient they have been to produce that new Obedience, which you have purposed and expected: But how often you have found, on the contrary, that a humble and cheerful Dependance upon Christ for Righteousness and Strength, has in­vigorated your Soul in your spiritual Progress.—How often have you found, a legal Frame has clipt the Wings of your Devotion: while a be­lieving Dependance upon the Riches of God's in­finite Mercy in Christ, has enabled you to mount up with Wings as the Eagle, to run and not be weary, to walk and not faint!—Reflect upon your own Experience; and consider how often you have found, that even the Restraints of the Law, when you have acted upon no higher Motive, have ra­ther irritated and strengthened those Corruptions, which you have endeavour'd to mortify: How often you have found, that nothing but Faith in Christ, and a realising Sense of the Love of God in him, could give you the Victory, engage your Heart to the Service of God, and make the Ways of Holiness pleasant and delightful to you.—These Things are the common Experience of the Children of God; and a standing Evidence to them, of the Truth, which I am representing to you.

Have Patience with me, while I mention one Exception more to the Scheme you have proposed, which is, that this Doctrine is highly destructive to the Comfort of a Life of Religion; and subversive of that Joy and Peace, which may be found in Be­lieving. [Page 264] —The Scriptures inform us, that the Ways of Wisdom are Ways of Pleasantness, and all her Paths are Peace; and exhort us to rejoice evermore, to rejoice in Christ Jesus, without Confidence in the Flesh. This was one End of Christ's coming into the World, that we might serve him without Fear, in Righteousness and Holiness before him all the Days of our Life. They who are justified by Faith, have Peace with God; and should rejoice in Hope of his Glory.—This, the Calvinist-Principles, or (if you will allow me the Expression) the Scripture-Principles lay a good Foundation for. True scriptural Joy is the Joy of Faith. We may have strong Consolation, who have fled for Refuge, to lay hold on the Hope set before us. We know whom we have trusted, that he is able to keep that which we have committed to him, against that Day. Though our Frames may be very mutable, Jesus Christ is the same, Yesterday, to Day and for ever. In whom, though now we see him not, yet believing, we rejoice. He has undertaken for us; He will never leave us nor forsake us; and therefore we may hold fast our Confidence, unto the End. The more cheerfully and firmly we trust in him, the more shall we increase in Holiness and in Comfort; and the more sure will be the Foundation of our eternal Hope. This the Scripture teaches; this our own Experience confirms: we may therefore go on our Way rejoicing.—But now let us look on the other Side of the Question.

We depend upon our sincere Obedience for Justifi­cation: But, alas! how shall we know, whether we have any gracious Sincerity, or not? We have yet many Corruptions remaining, great Defects in our Duties, frequent Violations of our good Purposes and Designs: And the Doubt is, Can these Things [Page 265] be consistent with Sincerity? Our Consciences upbraid us, that we don't do what we can, in our Endeavours after sincere Obedience. And hence what a dreadful Perplexity, what Diffidence, Dark­ness, and legal Terrors, must every serious Person be thrown into, by these Principles? Here is no Place (as upon the other Principles) to commit this Case also to Christ, and in a Way of chearful De­pendance and Diligence to expect Grace and Sin­cerity from him: for, upon these Principles, we must be well assured of our actual Sincerity, before we can look to Christ for Acceptance. And therefore there is no Place for Comfort, or for Quiet, but from a careless Inadvertency.—However, supposing we may find some satisfying Evidence of our Sin­cerity, at certain Seasons, under special Reformati­ons and Enlargements, what will become of our Hopes, when a contrary Frame prevails? Can we then [...]latter our selves with our Sincerity? Must not our Hopes and Fears keep Pace with our Frames; and our whole Life be a dreadful Fluc­tuating between both, with Respect to the infinite eternal Concern before us? And is not this, to be called to the Spirit of Bondage again to fear?

What Room can there be upon this Plan, for the Spirit of Adoption? How can the Spirit witness with our Spirits, that we are the Children of God? How can we experience the Sealings of the Holy Spirit; or the Earnest of our future Inheritance? How can we have the full Assurance of Hope? or how can we make our Calling and Election sure?—We must upon those Principles give up all Preten­sions to these glorious Comforts, Benefits, and Pri­vileges of the Children of God, while our Hope is built upon this precarious Foundation, and depends [Page 266] upon the doubtful and uncertain Performance of persevering sincere Obedience.—Let us suppose the best which can be supposed, that we should make a comforting and encouraging Progress in a Life of sincere Obedience; yet how do we yet know, but Death may seize us in an unguarded Hour, and find us actually playing the Hypocrite? In this Case, what will become of all our religious Duties and all our Hopes? And what will be­come of our Souls to all Eternity?—I must con­fess, Sir, I could see Nothing before me but Hor­ror and Despair, if I had no better Foundation of Confidence and Hope towards God, than my own Righteousness.

Every experienced Christian must acknowledge, that the chief Comfort of a religious Life flows from the lively Actings of Love to God in Christ. But how can there be the Comfort of Love, when at the best we are in an awful Suspence, whether God be our Friend, or our Enemy?—What Grounds of Horror (instead of the pleasing Exercise of Love) must we constantly experience, while we are a­fraid we have an infinite Enemy to deal with?—What Strangers, in this Case, must we be to the Joy, which flows from a refreshing View, that this God is our God, and will be our Guide even to Death, and our Portion for ever?—How unacquainted must we be with the sublime Pleasures of Communion with God, while we approach his Presence under such an uncertain Prospect of his Favour, and under Grounds for prevailing Fear of an eternal Separa­tion from him?—And what aggravates the Case is, that this not only now is, but must continue to be our dark and disconsolate Circumstance, as long [Page 267] as we live, if we remain under the governing In­fluence of these Principles I am impleading.

I may add to this, that a chearful Progress in all Gospel-Holiness is necessary to our true Comfort and Happiness, while we are here in this Vale of Tears. In keeping of God's Commands there is great Reward. This is our Rejoicing, the Testimony of our Consciences, that in Simplicity and godly Sincerity, not by fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World.—But I have shewn you already, that this Scheme, I am opposing, affords no Principle of new Obedience, allows no Foun­dation for a comfortable Progress in the divine Life. Here is no Certainty of Forgiveness to be obtain'd: And therefore no delightful Incentive to the Mor­tification of our Lusts and Corruptions.—Upon this Plan, we are in perpetual Danger of the Curse of the Law, on Account of our Defects; and there is therefore no Room for that Pleasure, which would otherwise be found in running the Way of God's Com­mands.—Here can be no assured Confidence in the di­vine Assistance or Acceptance, no absolute Assistance in the Riches of God's free Grace in Christ: And there­fore nothing to melt the Heart and Conscience into Love and Subjection; nothing to inflame our Affecti­ons and fill us with Gratitude to God for blessing us with all spiritual Blessings, in heavenly Things in Christ Jesus; Nothing to excite us to live to the Praise of the Glory of his Grace, wherein he hath made us accep­ted in the Beloved.—The Principles of the Scheme you proposed, are slavish; and the Obedience must be of the same Kind with the Principles from whence it flows: And consequently we must be utter Strangers to that Love, Delight, and Satis­faction, which Children might find in the Service [Page 268] of their heavenly Father, so long as our Obedience is thus excited from Fear, and Constraint; or at best only from such uncertain Hopes, as wholly depend upon our own Righteousness, as the Condition of Acceptance with God.—Blessed be God, the Go­spel teaches us a more pleasant and delighful Re­ligion, the Service of Love, and the Obedience of Faith, which is truly its own Reward.

And now Sir, suffer me something freely to ex­postulate with you on this Subject. Do not you know, that the Doctrine which you and your Au­thor plead for, is (substantially) the same with the Popish Doctrine upon the Head of Remission of Sins, and Acceptance with God; and that this very Doctrine was one of the greatest Occasions of our glorious Reformation from Popery? Read, Sir, the many elaborate Treatises written by our first Reformers; and you'll find this Doctrine set in its proper Light. You'll find all your Author's Cavils, Shifts, and Evasions justly exposed: all his Arguments distinctly answer'd; and the dangerous Error stript of all that plausible Dress, with which it now again makes its Appearance. You will find, that the Doctrine of Justification was esteem'd by all our excellent Reformers, as well as by Luther, Art [...]ulus stantis vel cadentis Ecclesiae, the Article by which the Church must either stand or full.—And shall we again build up those Things, which that glorious Army of Martyrs destroy'd? Shall we again revive Popery in one of its most considera­ble Branches?—Is not this to open the Door to other Popish Delusions and practical Errors, as Pe­riances, Pilgrimages, a monastick Life, [...] and other Austerities, to supply the Defects of our sincere Obedience, and patch up a Righteousness [Page 269] of our own to justify us? I wish there were not too much Occasion given for this Apprehension, by some in the present Times, who would fain be reputed Protestants. ^*—You'll perhaps think me too severe in this Discourse; but search into the Cause, as I have done, and you'll find it otherwise.

And why must this Hydra be digg'd out of its Grave, and revived? What Advantage can be hoped for by this Scheme? Were this Doctrine true, won't sincere Obedience, done from a Prin­ciple of spiritual Life and Holiness, and a Depen­dance upon Christ alone, to do all in us and for us, and to recommend us to the divine Favour, be ac­cepted of God, as well, as if it had been done in our own Strength, and with a View to establish our own Righteousness?—Will Christ reject us at last, for doing too much Honour to his infinite Merit, and to the rich and free Grace of God in him?—What if you should find your Reasoning false and de­ceitful, when it comes to the great Trial? Dare you venture your Eternity upon it, that in this Case, you cannot be deceived?—If the Reformation in' general, and the most excellent Men for Learning, Sagacity and Piety, that the reformed Churches could ever boast of, should be found on the Side of Truth at the Day of Judgment, in determining, that we cannot be justified on the Foot of a moderated Co­venant of Works, or the easy Terms you plead for, what will become of all those, who have built their eternal Hope on that Foundation; not only notion­ally, I mean, but practically!

[Page 270]But I have outgone my intended Limits; and shall therefore only add (after my hearty Prayers, that your Hope may be built upon a sure Founda­tion)—I am with great Respect,

LETTER XIV. Wherein the Notion of a first Justification by Faith, and a secondary Justifica­tion by sincere Obedience, is discuss'd and confuted.

YOU must conclude, I have spent my Time but idly, if I should yet be ‘ unacqu [...]inted with your Author's Meaning; and not fully un­derstand, in what Sense he supposes our sincere Obe­dience to be the Condition of our Justification.’—It is scarcely possible, that he should with any Ap­pearance of Plausibility offer any Thing new in De­fence of these Principles, or that has not been often advanced, and often refuted, long before either you or I were born.—And in particular, what you now propose, is but the old Popish Doctrine-new vampt; which has been repeatedly answer'd by all our old Protestant Writers.

You tell me, ‘ Your Author acknowledges, that our first Iustification is by Faith alone, that is, God accepts us as being meet Probationers for Salvation, upon our hearty Assent to the Truth of the Gospel, [Page 271] and our being heartily willing to take Christ's Yoke upon us, and obey him: And this is the Justification of which the Apostle Paul speaks, that it is by Faith without the Works of the Law.— But our secon­dary Justification, or continued Title to the Favour of God, is by our Works, or by a Course of sincere Obedience to the Gospel. Of this the Apostle James speaks, when he tells us, that a Man is justified by Works, and not by Faith only.’

Sir, You can't be insensible, that this Plea is ut­terly inconsistent with the Evasions before offered. We are therefore now to hear no more of your former Distinctions, that the Apostle Paul refers to legal, and not [...]vangelical Works, when he excludes all Works from having any Part in our Justificati­on. We are to hear no more of the Apostle's re­ferring to the ceremonial Law, when he opposes the Law to Grace, and tells us, that if Righteousness come by the Law, then Christ is dead in vain.—You now acknowledge, that the Justification, of which the Apostle Paul speaks, is by Faith alone.—All other Pleas for the Scheme, which I oppose, must con­sequently be given up; and it must be put upon this single Issue.—I shall now therefore proceed to consider, whether this Foundation will bear the Weight, which you are putting upon it.

It's worthy of Consideration, that there is No­thing of this new Distinction, of a first and a secon­dary Justification, to be found in the Scriptures. I look upon it an arbitrary Distinction, coin'd to serve a Purpose, and to help out a tottering Scheme, which could no other Way be supported.—The Apostle Paul, it is true, speaks of our Justification in one Respect, and the Apostle James in another, as I have formerly observed to you: But each of [Page 272] them retain one invariable View of their Subject, and continue the same Idea of the Justification a­bout which they treat. There is not a Word Spo­ken by either of them, of a first and Second, of an original and additional Justification. In­deed the Scriptures know Nothing at all of this Distinction. The Children of God learn Nothing of it from their own Experience. And you must pardon me, Sir, if I must demand some better Foundation of my eternal Hope, than the subtil Inventions of such Men, who would establish and vindicate their Principles by new and, unscrip­tural Doctrines of Religion, which have no Foun­dation at all, but, their own teeming Imagination. This is the common Source of all the Errors, which obtain among us. Men of Learning and Parts, sufficiently apprehensive of their own Capacities, instead of a humble subjecting their Reason to the Wisdom of God in his Word, are first for forming Schemes, which appear to them most reasonable; these they take for Principles: And then they must force some Construction or other upon the most opposite Texts of Scripture, and invent some arbitrary Distinctions, to obviate the Difficulties, that lie in their Way.—This is plainly the Case before us. It does not look reasonable to the Pa­pists, to the Socinians, to the Arminians, and to the Neonomians, that our Obedience should be wholly excluded a Part in our Justification. It is true, the Scripture does in Multitudes of Most plain and fa­miliar Expressions, in the most express and strong­est Language, utterly exclude it. But there must be one unnatural Construction, or another, forced upon these texts of Scripture, to make them con­sistent with their Scheme; which they take for a [Page 273] Postulatum, whatever is said in the Scripture to the contrary.—When this Refuge fails, the present Distinction is coin'd, to support the sinking Cause. It were a sufficient Answer to all these Pretences, to say, The Foolishness of God is wiser than Men, and the Weakness of God is stronger than Men. And he that seemeth to be wise in this World, let him become a Fool, that he may be wise.

But I have this further Objection against the Di­stinction you mention, that it is not only a hu­man Device, without any Appearance of Scrip­ture-Warrant; but is utterly Inconsistent with the Scripture-Doctrine of Justification.—There is so much ascribed, in the Scripture, to what they call our first Justification, as leaves no possible Room for a Second.—I have observ'd something of this to you, upon another Occasion, in a former Let­ter; and you must bear with me, if you here meet with some Repetition, in Order to set the pre­sent Case in a true and proper Light.—By Vertue of the Righteousness imputed to us and received thro' Faith, we have a free Pardon of all our Sins. Rom. iv. 5, 6, 7. To him that worketh not, but be­lieveth on him that justifieth the Ungodly, his Faith is counted for Righteousness. Even as David also de­scribeth the Blessedness of the Man unto whom God imputeth Righteousness without Works, saying, Blessed are they whose Iniquities are forgiven; and whose Sins are covered. Blessed is the Man, to whom the Lord will not impute Sin.—BY Virtue of this Justification we are freed from the Wrath of God, and actually reconciled to him. Rom. v. 9, 10. Much more then being justified by his Blood, we shall be saved from Wrath through him. For if when we were Enemies, we were reconciled to God by the Death of his Son: much more [Page 274] being reconciled, we shall be saved by his Life.—By this Justification we are made Righteous in the Sight of God. Rom. v. 18, 19. By the Righte­ousness of one, the free Gift came upon all Men unto Justification of Life. For as by one Man's Disobedience, many were made Sinners; so by the Obedience of One, shall many be made Righteous.—By this Justification, we have the Adoption of Children. Joh. i. 12. As many as received him, to them gave he Power to become the Sons of God; even to them that believe on his Name.—By this Justification, we have the Spirit of Adoption, Peace with God, and a joyful Prospect of our eternal Inheritance. Rom. v. 1, 2. There­fore being justified by Faith, we have Peace with God through our Lord Jesus Christ, —and rejoice in Hope of the Glory of God.—By this Justification, we are sanctified, and receive needed Supplies of Grace. Heb. x. 10. By the which Will we are sanctified, through the offering of the Body of Jesus Christ once for all. Rom. v. 17. For if by one Man's Offence, Death reigned by one; much more they who receive Abundance of Grace, and of the Gift of Righteousness, shall reign in Life, by one Jesus Christ.—By this Jus­tification, we are secured of Perseverance in Grace, against all Charges, Accusations, Persecutions, and malignant Endeavours of Hell and Earth to the contrary. Rom. viii. 33, 35. Who shall lay any Thing to the Charge of God's Elect? It is God that justifieth.—Who shall separate us from the Love of Christ? Shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword?—And in a Word, by this Justification, we are intitled to, and shall finally be possessed of, eternal Glory.— Rom. viii. 30. Whom he justified, them he also glo­rified.—And now, Sir, what is there left for your [Page 275] secondary Justification to do? We have God him­self, Pardon, Peace, with all the Benefits, Comforts and Privileges of the Children of God in this Life, and eternal Glory hereafter, bestowed upon us, or made over to us, in Consequence of what you call the first Justification. Your secondary Justification must therefore be a mere imaginary Thing, an un­accountable Fiction: which hath as little Founda­tion in the Nature of Things, as it has in the Word of God.

I may add to this, that our Continuance in a jus­tified State is by the same Means, by which we were first justified.—It is true, Believers (as well as others) are daily sinning, in Thought, Word, and Deed: And there may therefore appear some Dif­ficulty in conceiving, how our once being justified by Faith, can secure to us a Remission of future Sins. It cannot be supposed, that our Sins are actually pardoned, before they are committed; or our Guilt cancel'd, before it was contracted. How then can one single Justification stand us in stead, through a future Scene of Sin and Guilt, and in­title us to eternal Glory, notwithstanding a repeat­ed Forfeiture of the divine Favour, and notwith­standing our renewed Deserts of God's Wrath and Displeasure?—This deserves some particulars Con­sideration. I shall therefore endeavour, in a few Words, to solve this Difficulty, before I proceed distinctly to consider in what Manner our Justifi­cation is continued.

Let it then be observed, that as the meritorious procuring Cause of our Justification, with all its Be­nefits, of Grace here and Glory hereafter, was at once compleated; the Body of Christ was offered once for all, and by his Obedience unto Death he brought [Page 276] in Everlasting Righteousness: So the Believer, upon his first being actually interested in the Redemption by Christ, and receiving his Righteousness, through Faith, is at once unalterably acquitted from Con­demnation, re-instated in the paternal Favour of God, and secured in such a continuing Progress of Grace and Holiness, as will end in eternal Glory. For by one Offering, Christ hath perfected for ever them that are sanctified. (Heb. x. xiv.) As our Lord Jesus Christ by bearing our Sins in his own Body on the Tree, has finished Transgression, made an End of Sin, made Reconciliation for Iniquity, and brought in everlasting Righteousness (Dan. ix. 24.)—So by Faith that is in him, we receive the Forgiveness of Sins, and an Inheritance among them that are Sanctified (Act. xxvi. 18.) and are compleat in him. (Col. ii. 10.) He therefore that believeth, hath everlasting Life, and shall not come into Condemnation: but is passed from Death to Life (Joh. v. 24.) and is blessed with all spiritual Blessings, in heavenly Things in Christ. (Eph. i. 3.)

But this notwithstanding, though our Justifica­tion, as to the meritorious procuring Cause of it, be at once perfected and compleated; and by Virtue of the Immutability of God's Counsel, the infinite Merit of the Righteousness imputed, the Stability of the Covenant of Grace, and the Faithfulness of the Promises, the Believer immutably remains a Child of God, and an Heir of eternal Glory: He nevertheless by Reason of his daily Sins and Im­perfections, stands in daily Need of a renewed Application of the Benefits of Christ's Redemption to his Soul, and in daily Need of Pardon and Justification.—But then it should be remembred, that this is not a secondary Justification, distinct from [Page 277] the former [...] but the same renewed and confirmed. If the Believer Sins, he hath an Advocate with the Father, to make continual Intercession for him, for renewed Pardon and Grace, and for a Continu­ance of his justified State. He ever liveth to make Intercession for them; Who needeth not daily as those high Priests, after the Order of Aaron, to offer Sa­crifice first for his own Sins, and then for the People's: for this he did once, when he offered up himself. Heb. vii. 25, 27.

These Things being premised, the Question now recurs, By what Means are Believers continued in a justified State? To which I answer as before, by the Same Means by which they were at first brought into it. The Righteousness of God is revealed from Faith to Faith (Rom. i. 17.) that is, as a noted Com­mentator expounds these Words, the Beginning, the Continuance, and the Consummation of our Justification, is by Faith.— Now the Just shall live by Faith. Heb. x. 38. Not only are the Ungodly justified by Faith; but the Just, or those that are in a justified State, shall live by Faith, shall obtain new Supplies of pardoning and sanctifying Grace thro' Faith. And thence the Life which the Believer lives in the Flesh, is said to be by the Faith of the Son of God. Gal. ii. 20.

Let any serious Christian consider, what Refuge he can betake himself to, in Order to quiet the Accusations of his Conscience for Sin committed; and to obtain renewed Pardon of his frequent Trans­gressions and constant Imperfections.—Dare he venture into the Presence of God, and challenge. Pardon on Account of his own sincere Obedience? Will he plead before the eternal Majesty, the milder Terms of this (imaginary) new Law of Grace, and [Page 278] tell the Almighty, this easy Condition was purchased for him by the Blood of Christ, that his own Works should justify him; that he sincerely desires and endeavours to obey God, and therefore pleads the Benefit of that new Covenant of Works; and in­treats Pardon and Acceptance, for his sincere O­bedience, according to the Tenour of it? If this be an Article of our Creed, why should it not be likewise an Article of our Devotion? But yet, I think, the Patrons of this Scheme cannot be so hardy, as to plead it before the Throne of God. And I may venture to say, that every sensible hum­ble Christian will use a quite contrary Argument in Prayer for Pardon and Acceptance with God. Such a Man will find no Plea to make at the Throne of Grace, but the infinite Merits of the glorious Redeemer, with the boundless Riches of God's free Mercy in Christ.—He can find no other Source of continuing Peace and Hope, but a humble Trust and Confidence in the Merit and Righteousness of Christ. He durst not plead his own Attainments before God, not trust in them, as justly recommend­ing and intitling him to his Favour: but repairs by Faith immediately to the Righteousness of Christ alone, for renewed Pardon and Acceptance. Thus you see, that as the Scriptures propose a Way very different from that of our own Obedience, for the Continuance of our Justification, so the Children of God have a quite contrary Refuge for Peace and Pardon; and it would even shock a Christian Ear, to hear any Devotions exactly adjusted and propor­tion'd to these Principles. It is therefore evident, that all Pretences of this Kind should be rejected, by those who would not be finally ashamed of their Hope.

[Page 279]That we may have a further View of the Ab­surdity of this Distinction, let us consider a little how this Scheme will hang together; and see whe­ther it won't necessarily destroy it self.

The Patrons of this Distinction do so much Ho­nour to the Scriptures, which every where attribute our Justification to Faith, as to allow, that our first Justification is by Faith alone. But what are we understand by that Faith, by which this first Justi­fication is obtain'd?—The Papists tell us, that it is an Infusion of a new Principle of Grace and Charity.—The Socinians and Arminians (at least some of them) teach, that it is the To credere, or an Assent to the Gospel-Revelation, which justifies as it is an Act of our own, and an Instance of O­bedience to the divine Command.—Some of our more modern Refiners upon this Scheme chuse to define this Faith, by which we obtain our first Jus­tification, to be a receiving Christ as our Lord and Saviour; and tell us, that a submitting to his Go­vernment, has as great a Hand in our Justification, as our relying upon his Merit, or hoping for Salvation on Account of what he has done and suffered for us. I think, all of them agree in this, that Faith justifies as it an Assent to the Truth of the Gospel, and an Entrance upon a Life of Obedience. None of them suppose this first Justification to be our Acceptance with God, as Righteous, by the Righ­teousness of Jesus Christ imputed to us, and received by Faith alone.

Now then, what Room is there for this Di­stinction? Is not Faith, in this Consideration of it, as much an Act of Obedience, as any other Point of Conformity to the divine Command, which we are capable of? And is it not supposed to [Page 280] justify us, as it is our Subjection to the new Law of Grace, and as it is our first Act of Obedience? What then do they mean, by telling us of a first Justification by Faith alone, and of a secondary Jus­tification by Works; when they really intend, that the Beginning, the Progress, and the Conclusion of our Justification is by Obedience only!—This may easily be brought to a short and determinate Issue. Either Faith does justify us as it is a Work of ours, and an Act of Obedience; or it justifies us as it is the Means of our receiving Christ's Righteous­ness, and having the same actually apply'd to us, for our Justification and Acceptance with God.—There is no other Way, in which we can be sup­posed to be justified by Faith. All the Distincti­ons, that the most exuberant Fancies of Men can light upon, are reducible to one of these two.—Now if the latter of these be assumed, the Controversy is ended: We have a Righteousness to plead, that is sufficiently perfect, and that will stand us in Stead; there is no Need of our new Obedience, in Order to make up its Defects, and procure a secondary Justification.—But if the former of these be assured, then our first Justification is as truly by Works, as the second; and the whole is by O­bedience only.—How much more fair and ingenu­ous would it therefore be, for the Abettors of these Principles to speak out, and tell us plainly, that we are justified only by Works, and that Faith has no­thing to do in our Justification, but as it is our own Work, and an Act of Obedience; than thus to en­deavour to hide the Deformity of their Scheme, as contrary to the whole Tenour of the Gospel, by the Paint and Varnish of this plausible, but groundless Distinction?

[Page 281]If we should proceed to consider the Nature of their secondary Justification, and the Obedience by which it is obtain'd, there will appear to be as little Foundation for this new Distinction from thence, as from the former View. Will every Act of our sincere Obedience justify us? Or must it be a Progress of Obedience to the End of our Lives? If the former, we have not only a first and second, but a thousand-fold Justification. If the latter, we can have no Justification at all, so long as we live; and have therefore very little Reason to expect it after we are dead. For as Death leaves us, Judg­ment will find [...]s; as I have observ'd to you in an­other Letter.—Should you suppose, that our Justi­fication is progressive, and bears Proportion to our Sanctification, you must then allow, that we cannot be compleatly justified, till we are compleatly sanc­tified; which we are not to expect in this Life.—Should you suppose, we shall be justified in our ex­piring Moments, just as we are breathing our last, even this will be before our Obedience is finished, or our Sanctification perfected: and therefore there can be no more Reason assigned for it, at that Pe­riod, either from Scripture or the Nature of Things, than there could have been perhaps a Thousand Times before.—So that in whatever View we consider the Case, this Distinction, and the whole Scheme founded on it, is a mere Scene of Confu­sion, in the highest Degree repugnant both to Scripture and Reason.

And now I'm ready to attend to your Reasoning, in Favour of these Principles.

‘ I must acknowledge (you say) that we are jus­tified upon Covenant-Terms. Now a Covenant must have Conditions, to be fulfilled by both Parties: [Page 282] And consequently the Benefits of the Covenant must depend upon the Performance of those Conditions, and be suspended, when the Conditions are violated. Whence it's necessary to suppose, that there are some continuing Conditions required of us, in Order to our compleat Justification.’

There is no Need to debate with you the Pro­priety of the Word [Conditions] in this Case; be­cause it may be used in a sound Sense. But I know Nothing in the Nature of any Covenant, ex­cept a Covenant of Works, that makes such Con­ditions as you speak of, necessary to it. Whereas, if you consider the Covenant of Grace in all the Exhibitions of it, it is a Covenant of Promise, as styled Eph. ii. 12. Thence those who are inter­ested in this Covenant, are called the Children of the Promise. Rom. ix. 8. And the Heirs of the Pro­mise. Heb. vi. 17.—Thus the Tenor of this Co­venant, when made with Adam, was, that the Seed of the Woman should bruise the Serpent's Head. Gen. iii. 15. And thus when made with Abraham, it consisted of a Promise, that in him all the Families of the Earth should be blessed. Gen. xii. 3. In neither of these Cases, was there any Condition added: it was barely a Declaration of Mercy to guilty Sin­ners. And yet the Apostle expresly calls this a Covenant, which was confirmed of God in Christ, and says, The Inheritance God gave to Abraham by Pro­mise. Gal. iii. 17, 18.—And what is there that should make this inconsistent with the Nature of a Covenant? Can't you (Sir) covenant with a Beg­gar, to bestow upon him what Treasure you please, upon the only Condition of his thankful Accep­tance? Can't a Prince, Covenant with his Rebel-Sub­jects, to pardon them and receive them into his [Page 283] Favour, upon the only Condition of their acknow­ledging his Sovereignty and accepting his Pardon? Would not this be truly and formally a Covenant; and a Covenant with strongest Obligations to the Performance, especially if confirmed by an Oath, as the glorious God has condescended to confirm the Covenant of Grace? Heb. vi. 18.

You further argue, that ‘ good works and a Life of sincere Obedience are absolutely necessary to Sal­vation, without which no Man can see the Lord, and therefore necessary to our Justification, which is but our Title to eternal Life. And a Right or Title to eternal Life is promised to Obedience. Rev. xxii. 14. Blessed are they that do his Com­mandments, that they may have Right to the Tree of Life; and enter in through the Gates into the City.—Heaven is a Recompence of Reward. And God has particularly promised to his People, that he will proportion the Dispensations of this [...], to the good or evil Behaviour of his People, in the eighteenth and thirty third Chapters of Ezekiel.’

Do you indeed, Sir, suppose, that there is no Difference between Justification and Sanctification? They are both, it is true, necessary to Salvation: but are they both necessary in the same Respect [...], in the same Place, and Order, and to the same Ends? Are they both necessary, as what equally intitle us to the continuing Favour of God, to Grace here and Glory hereafter? Holiness or new Obedience is necessary, as a Qualification, disposing or fitting us for the Enjoyment of God, and Possession of the heavenly Glory. But how will it follow from hence, that it is necessary, as the Condition of our Recon­ciliation to God, and of our being kept by his Power, through Faith unto Salvation? How will [Page 284] it follow, that because we can't be saved without Holiness, that therefore we must be saved for it, and upon the Account of it? It is necessary to an Heir's Possession of an Estate, given him by his Father's Will, that he live and enjoy his Reason: Yet it is not his Life and Reason, but his Father's Donation, which gives him the Title. Even so in the present Case, our Life and Activity are ne­cessary to our possessing the eternal Inheritance: But it is the free Grace of God in Christ, which gives us the Title. By Grace are ye saved through Faith, and that not of your selves: it is the Gift of God. Eph. ii. 8.

As to the Scriptures cited by you, they are alto­gether impertinent to your Purpose. You should prove, if you would confirm your Point in View, that we are justified by Works; and that our Works give us the Title to Salvation. But all that you do prove by the cited Scriptures is, that good Works are necessary to Salvation; which is a Truth equally allowed by both Parties in the pre­sent Controversy, and a Consequence equally resul­ting from the Principles of both.

The first Text indeed which you quote, does in the English Translation, seem to look something in your Favour. But when read in the Original, all that Appearance is lost. I think, it should thus be read, Blessed are they who do his Commandments, that they may have Power, Privilege, or Liberty (EZOYZIA) for the Tree of Life.—And it is on all Hands gran­ted, that none will ever have the Power, Privilege or Liberty, to enter the eternal Inheritance, but those who are sanctified. The whole Question is, From whence this Power is derived; upon what Title this Liberty or Privilege is founded? Whether [Page 285] only from the Righteousness of Christ imputed? Or from their sincere Conformity to the (preten­ded) new Law of Grace? To this the Text says nothing at all: Nor can any Argument be drawn from it, either on the one or the other Side of the Question.

But Heaven is a Recompence of Reward. What then?—Mayn't a Reward be given, not of Debt, but of mere Grace; without any Claim by perso­nal Merit, without any Motive from Covenant-Conditions perform'd, or any other Incentive at all, but the mere Goodness and Kindness of the Donor? How then does this prove the Covenant-Conditions, you are pleading for? You may (Sir) if you please, without any previous Covenant, re­ward your Slave's Towardliness, with Freedom and with a good Estate; though this be what he can have no Claim to by his Obedience. His Person and Services being your Property, the Reward must flow wholly from your Kindness and Bounty.—And thus in the present Case, though eternal Life be a Reward, it is a Reward of mere Bounty and Goodness, it is the Gift of God through Jesus Christ our Lord. Rom. vi. 23.

What you urge from the 18th and 33d Chapters of Ezekiel, is as little to your Purpose. This will evidently appear, if you consider, that these Chap­ters have a special Reference to a temporal Salva­tion, from the Calamities that Israel either felt or feared from the Chaldean War. They were part of them already in Captivity; and the Remainder in dreadful Expectation of the succeeding Carnage and Desolation, which made a swift Approach upon them. They on this Account complain of God's Dispensations as unequal, and of their own Misery [Page 286] as remediless. In Answer to which Complaints, God is pleased by the Prophet to justify his Dis­pensations towards them; and to let them know, that his Dealings with them were according to their own Doings: that their Reformation would avert his Judgments; but their Apostacy and Declension from his Service, would both heighten his Displea­sure, and their Punishment.—That this was the Design of the 18 th Chapter, appears evident from the whole foregoing Context; where their dread­ful Destruction by the Babylonians was expresly predicted and threatned; which gave Occasion to obviate their Objections against God's Dealings with them, and to give them a just View of the true Source and Cause of their Misery and Ruin. That this was also the Design of the 33 d Chapter, is most evident from the express Words of the Context, as every one may see, that will read from the 26th to the 29th Verse, where Sword, Famine, Pestilence, and utter Desolation are expresly denoun­ced, and declared to be the Evils referred to in this Discourse.—Now what just Argument can be drawn from hence? Will it follow, because God proportions his providential dispensations to the external Conduct of his professing Covenant­People, that therefore we are justified by Works; or that our eternal Salvation is the immediate Fruit of our own Obedience? Will it follow, that because A [...]a [...]'s threatened temporal Destruction was preven­ted by his external Reformation, that therefore he was justified and eternally saved upon the Account of it? No, it is plain, that all, Arguments to the present Purpose, from these Chapters, are altoge­ther impertinent. And the Pleas Commonly taken from hence against Perseverance in Grace, because [Page 287] the Righteous are represented as turning from their Righteousness, are nothing at all to the Purpose, for which they are used.

But after all, were it even supposed, that these Chapters referred to God's Dispensations toward Men in Relation to their eternal State, How would they confirm the Principles you are pleading for? They would indeed shew us, that there is a necessary Connection between a Life of Obedience and our Salvation, and between a Life of Disobedience and our Perdition, which is a Truth allowed on both Sides of the present Question. But as to the me­ritorious, procuring, and intitling Cause of our Sal­vation, or the Foundation of our Right and Title to eternal Life, here is nothing spoken in these Chapters. If you would find these Things ex­plain'd by the Prophet Ezekiel, read the 36th Chap­ter of his Prophecy, where the Doctrine which you oppose, is strongly asserted, and particularly illustrated. You will there find, it is God that takes away the Heart of Stone from his People, and gives them a Heart of Flesh; that causes them to walk in his Statutes, and keep his Judgments, and do them; and that it is not for their Sakes that he does this, but for his own Name's Sake; and that when this is done for them, they will have Cause to be asha­med and confounded for their own Ways; and to loath themselves in their own Sight, for their Iniquities, and Abominations. You will there find, that tho' God will be inquired of by the House of Israel to do this for them: Yet this is not the Condition of their Acceptance, he will bestow his special Grace for his own Name's Sake, and not for their Sakes.—Now you will acknowledge, that the other Chapters must be take in the same View with this; and [Page 288] then though it will appear, that he who repenteth and continueth in Obedience to the End, and none but he, shall obtain Salvation at [...]: Yet that this Repéntance and new Obedience flows from God's sovereign Grace, and is the Fruit of a justified State.—The same Thing may be observed concer­ning any other Texts of Scripture, which you can possibly cite, to the like Purpose.—And I must here observe to you, it is a sure Evidence of the Weak­ness of that Cause, that can be no better defended. There are Multitudes of plain and positive Texts of Scripture, which ascribe our Justification to Faith, and to the Righteousness of Christ alone; as I have had Occasion to shew you already. These must be interpreted away at any Rate; because they don't agree with this scheme, which must by all Means be supported.—But then, what Evidence have we from Scripture for this Doctrine, which is so strenuously contended for? None but this, that Holiness and New Obedience are necessary to Salvation; which is just so much (and no more) to the Pur­pose, as if you should attempt to prove your Point from the first Verse in Genesis.

You proceed to argue, that ‘ Repentance for Sin, which includes new Obedience in the Nature of it, is not only made absolutely necessary to Salvation, but has the Promise of Pardon annexed to it; and is therefore plainly proposed in Scripture, as the Condi­tion of our Justification.’

This is but a Repetition of the former Argument, in other Words. The Question before us is not, what is necessary to our Salvation: but what is the Condition of our Justification? It is not the Question, whether Pardon and Salvation be neces­sarily connected to Repentance and new Obedience: [Page 289] but what it is that gives us a Title to this Pardon and Salvation; and whence it is, that this Repen­tance and new Obedience flows, by which we are qualified to partake of saving Benefits.—The Scrip­tures assure us, that this is the Righteousness of Christ received by Faith; and what you now offer, is no Ways inconsistent with the many Declarati­ons of this Kind, throughout the whole Word of God.—If it were granted, that whatever are the Requisites in them that shall be saved, and whatever Qualifications have the Promise of Pardon and Sal­vation annexed to them, are the Conditions of our Justification, it would then follow that Perseverance is a Condition of our Justification; and conse­quently all Dispute about being justified in this pre­sent Life, is at an End, as I have observed before. For the Benefit is suspended, 'till the Condition on which it depends, is accomplished.—Besides, I think, all Men must allow, that if Repentance be the Fruit and Consequence of our Justification, if cannot be the Condition of it. There can be no­thing more preposterous, than to suppose an Effect to be a Condition of the Cause producing it. And the Scriptures assure us, that Repentance is the Fruit and Consequence of our Justification. Thus is it particularly represented to us. Ezek. xxxvi. 26, 28, 31. A new Heart also will I give you; and a new Spirit will I put within you;—And ye shall be my People; and I will he your God—Then shall ye remem­ber your own evil Ways, and your Doings that were not good; and shall loathe your selves in your own Sight, for your Iniquities and for your Abominations. Thus likewise, Zech. xii. 10. And I will pour out upon the House of David, and upon the Inhabitants of Jerusalem, the Spirit of Grace and of Supplications; [Page 290] and they shall look upon me whom they have pierced; and they shall mourn for him, as one mourneth for his only Son, and shall be in Bitterness for him, as one that is in Bitterness for his first-born.—In which Texts you see, there is first a new Heart and a new Spirit; they are first in a justified State, they are God's People, and he is their God; they are first re­newed and have a Spirit of Grace and Supplication; they have first the Exercise of Faith, they look upon him whom they have pierced:And then follows their Repentance, as an immediate and necessary Con­sequence of their regenerate justified State.—This Truth is most evident, not only from the Scripture­Representation of this Matter; but also from the Nature of a true and sincere Repentance.—We must be united to Christ and have a Principle of Life, before we can perform vital Actions.—We must have the Dispostions of our Souls renewed, before we can hate Sin, and heartily mourn after a Deliverance from what is naturally pleasant and delightful to us. We must first have Faith in Christ's Blood, before we can repair to it for Cleansing from Pollution and Guilt.—We must first have a Princi­ple of Love to Holiness, before we can live a Life of new Obedience.—The legal Terrors, Resolu­tions and Endeavours, which preceed our Justifica­tion, are very far short of a true Repentance; and therefore can have no Promise of Pardon and Sal­vation made to them.—It is therefore evident, that tho' an evangelical Repentance do's immediate­ly succeed (and in its Beginnings is even conten­porary with) a true justifying Faith: Yet it is in Order of Nature an Effect and Fruit of it; and consequently cannot be the Condition of our Jus­tification.

[Page 291]And now I proceed to the Consideration of your last Argument, for the Vindication of these Prin­ciples. ‘ It seems (you say) that our Obedience must be the Condition of our Justification, because the Process of the final Judgment will be put upon that Issue; and every Man will be judged in that awful Day according to his Works.’

To which I answer, that I can see no Manner of Consequence in this Reasoning, because God of his infinite Grace and Bounty will be ple [...] ­sed to reward the Obedience of Believers at the eternal Judgment, that therefore our Obedience is the Condition of our present Justification. You your self (Sir) have been so good to the young Gentleman, your Sister's Son, as to take him out of Prison, to pay his Debts, to adopt him into your Family, to call him by your own Name, and to treat him as your own Child: And I am told, that you intend to reward his Dutifulness to you, by giving him the Preference to your Daughters, and by making him the Heir of your solid Estate. If it should be so, would it from thence appear, that his dutiful Behaviour was the Condition of your ta­king him out of Prison, and adopting him into y [...]r Family? No, Sir, you know that this was an Act of more Compassion and Kindness.—Apply this to the Case before us; and you will see the Fate of your Argument.—You are besides to consider, that it is no where said in Scripture, that we are at the last Day to be rewarded for our good Works, but according to them. The Reward which Believers shall receive, will be a Reward of mere Grace; and will of God's infinite Goodness be proporti­on'd to, but not merited by their Obedience.—Let it also be consider'd, In our Justification in this [Page 292] Life, Christ is considered in the special Character of our Redeemer, our Propitiation, and High Priest; and accordingly applies the Benefits of his Re­demption to our Souls, that we may be accepted in him: But in the great Day of Accounts, he will appear in the special Character of our Judge, publickly owning and rewarding those Graces, which he has enabled us to exercise, and that Obe­dience which he has excited and strengthened us to perform.—In our Justification here, he is glori­fying the Riches of his redeeming Mercy and Love: In the Day of Judgment, he will glorify his recto­ral Holiness and Equity, as well as his infinite Boun­ty; and let the intelligent World see, that the Judge of all the Earth will do right.—Here, he justifies the Ungodly, by acquitting them from Guilt, and impu­ting Righteousness without Works: there, he will reward the Godly, by crowning their Piety and Ho­liness with eternal Life.—Here, our Justification is the Foundation and Fountain of our new Obedi­ence; as I have before shewn you: there, we are to receive the Reward of our Obedience already perform'd and finished—In our Justification here, Christ acts from the Motives only of his sovereign Grace and Love: in the final Sentence, he will proceed according to the Rules of distributive re­munerative Justice, in adjusting and proportioning Rewards.—So that from the Nature of Things it is agreeable, that we should here be justified by Faith only: but there judged according to our Works.

And now, Sir, will you indulge me the same Free­dom, which you have hitherto born with; and al­low me to be your faithful Monitor, in an Instance or two?

[Page 293]I would first put you in Mind, that it is of much greater Consequence to your highest Interests, to make it evident to your self, that you are indeed justified in the Sight of God, than to exercise your Mind with this arbitrary Distinction of a first and second Justification. If you are indeed inter­ested in Christ by Faith, if you do indeed experi­ence a Change of Heart and Life in Consequence of your Faith in him; and make a Progress in the divine Life, in the Mortification of your Corrupti­ons, in Love to God and your Neighbour, and in heavenly Mindedness and Spirituality, you will not be examin'd at the Bar of your Judge, about your Acquaintance with these modern Distinctions; or, whether those Qualifications which will then be gloriously rewarded, are the Fruits of the first, or the Conditions of a secondary Justification.

I would again entreat you to consider, that the Life of a Christian is a Life of Faith in the Son of God. We are not only justified by Faith; but we are saved by Faith; and the Just must live by Faith. Whatever becomes of this Debate, you may be therefore certain, that you can be no longer [...], than while you are humbly committing your Soul to Christ as to the Author of your eternal Salva­tion, depending upon him as the Lord your Righ­teousness; and expecting all Supplies of Grace from his Fulness.—And believe me, Sir, a lively Exercise of Faith in Christ will afford you more present Comfort, will much more quicken you in Devotion and true Holiness; and more strengthen and establish you in every good Work, in your Progress to the heavenly Kingdom, than all your Studies in these fruitless Doctrines, about a first and secondary Justification.

[Page 294]I will take Leave to add once more, that the Way to Heaven is certainly a Way of Holiness; and without Holiness you can never see God. It therefore concerns you to look to the Fountain of Holiness for all Supplies of Grace, to watch over your Heart and Life, to endeavour and pray for a holy Conformity to the whole Will of God; and amidst and after all, to bring your great Defects to the Blood of Christ for Pardon; and continually implore the divine Influences, that the Work of Grace may be carried on in your Soul with Power, 'till you arrive without Spot and blameless, before the Throne of your sovereign and righteous Judge.

That you may thus be directed safe amidst all the Snares and Delusions in your Way, is the Prayer of,

LETTER XV. Wherein the Apo­stle JAMES'S Doctrine of Justificati­on by Works, in his second Chapter, is distinctly review'd, and set in its genuine Light, by a Comparison with the Apostle PAUL'S Doctrine of Justification by Faith.

YOU ‘ acknowledge, that if it were not for one Difficulty in your Way, you should think the Evidence offered against the Doctrine you have proposed, must be conclusive: But you don't know [Page 295] how to give into a Scheme, that is not only expresly contradicted, but particularly refuted, in the Word of God.—The Apostle Paul (you say) does indeed seem to speak in Favour of my Principles: but he ought to be interpreted by the Apostle James, who expresly rejects my Interpretation of St. Paul's Dis­courses on the Subject before us.—What Appearance therefore soever there may be, in Favour of my Prin­ciples, in St. Paul's Epistles, these must not be un­derstood in direct Contradiction to the express Decla­rations of another inspired Writer.—You therefore desire me to shew, how it is possible to reconcile my Scheme with the Doctrine of St. James, in the second Chapter of his Epistle, from the fourteenth Verse to the End.’

If this be all your remaining Difficulty, I hope, it won't prove an hard Matter to give you full Sa­tisfaction, that the Doctrine of the Apostle James in the Place refer'd to, is no Ways inconsistent with the Doctrine of our Justification by Faith. so plainly and fully taught by the Apostle Paul in all his Epistles; and therefore, that our Justifica­tion by Works (in the Sense that I oppose it) has no Foundation at all in the whole Word of God.

That this may be set in a proper Light, there are two or three Things necessary to be premised, and distinctly consider'd, previous to a direct and im­mediate View of the Consistency and Concurrence of these two Apostles, in the Doctrine of a Sin­ner's Justification by Faith, notwithstanding their seeming Disagreement and Repugnancy.

It should first be premised, that these two Apos­tles must be understood in such a Sense, as will make them consistent. We must take this for a Principle, that whatever becomes of our Schemes, on one [Page 296] Side or the other, the Spirit of God cannot be inconsistent with himself, nor teach contrary Doc­trines.—That Interpretation therefore must be right, which will make them consistent; and that must be rejected, which sets them at Variance, and makes their Doctrines utterly irreconcilable.

It should be likewise premised, that the Apostle James must be understood in such a Sense, as will make him consistent with himself. We may not sup­pose, that he teaches such a Doctrine in this Part of the second Chapter, as is repugnant to the Doc­trine which he himself teaches elsewhere, in the same Epistle.—Let us then see if we can't find the Doctrine I am pleading for, taught in this very E­pistle of James. Particularly in Chap. i. v. 5, 6, 7. If any of you lack Wisdom, let him ask of God, who giveth to all Men liberally and upbraideth not; and it shall be given him. But let him ask in Faith, nothing wavering. For he that wavereth, is like a Wave of the Sea, driven of the Wind, and tossed. For let not that Man think, that he shall receive any Thing of the Lord. From whence I argue, If Faith be the Way to divine Acceptance and Audience of our Prayers, the Means by which our Duties will find a gracious Reception with God, and without which they will be rejected; then we are justified by Faith, and not by Works. For it is undoubted­ly true, that what justifies our Obedience, and ren­ders that acceptable to God, does likewise justify our Persons, and render them acceptable to him. And our Works can have no Hand in justifying our Persons, if our Works themselves are justified by Faith; but condemned and rejected without it, as the Apostle teaches us in the cited Text. So we learn from Chap. v. 15, 16. that the effectual fer­vent [Page 297] Prayer of the righteous Man is the Prayer of Faith.

Moreover, If spiritual Wisdom, or practical Ho­liness, be the Fruit and Effect of Faith (as we are told that it is, in the quoted Text) then our Justi­fication and Acceptance with God (by which we do, and without which we cannot obtain the divine Influences to our progressive Sanctification) is by Faith, and not by Works. I think, no Man will pretend, that we are so acceptable to God, as to obtain his sanctifying Influences, in a Progress of Wisdom and Grace, before we are justified: or that we are sanctified by Faith, and justified by Works. Whence it follows, that Faith is the Mean or Term of our Justification, because it is the Mean or Term of our Sanctification; and that a holy Life can­not be the Condition of our Acceptance with God, because it is the Consequence and Fruit of that Faith, by which we find Acceptance with him.

Another Text to the same Purpose, we find, in Chap. ii. 5. Hearken, my beloved Brethren, hath not God chosen the Poor of this World, rich in Faith, and Heirs of the Kingdom, which God hath promised to them that love him?—It might be read, Hath not God chosen the Poor—to be Rich (as a similar Phrase is translated Rom. viii. 29.) to be rich with or by Faith, and Heirs.—Does it not plainly teach us, as that the End of God's chusing the Poor, was that they might be spiritually Rich, so that it is Faith which en­riches them, and constitutes them Heirs of the King­dom? And you will readily own, that if we are Heirs of the Kingdom by Faith, we are justified by Faith.—The Kingdom is prepared for them that love God: And Faith is the Source of that Love to God, by which we are qualified for the King­dom. Faith worketh by Love, Gal. v. 6. And there­fore [Page 298] Faith is the Term or Medium of our Accep­tance with God and Title to the Kingdom.—These Texts must therefore be remembred, in our Expli­cation of the Context you refer to, that we may not represent the Apostle as teaching Contradictions or Inconsistencies.

It must also be premised, that we should under­stand the Reasonings and Conclusions of the two Apostles Paul and James, according to the professed Scope and Design of their Discourses, and according to the Subject they are professedly treating upon: And we should consider the Expressions they each of them use upon the Point in View, not as Words occasionally and transiently spoken; but as what relate to, and are connected with the Subject-Mat­ter professedly undertaken to be explain'd.—This must be always allow'd to be a natural and rational Rule, which ought to be strictly adhered to, in the Interpretation of Scripture.—Now then, let us look a little into this Case; and see if we don't find the Scope and Design of these two Apostles very different, where they speak so very different­ly of Justification by Faith, and by Works.

Paul designedly handles this Question, How a guilty, condemned and convinced Sinner shall get reconciled to God, find Acceptance with him, and have a Title to the heavenly Inheritance?—He treats of such who are under Sin, whose Mouths must [...] stopped, who are all become guilty bef [...]e God; and who have all sinned, and come short of the Glory of God. Rom. iii. 9, 19, 23. He considers the Impossibility in the Nature of the Thing, that such as these can [...]e justified by Works: because when they have [...] all they can do, they yet in their highest Attainments continue Sinners, and remain under [Page 299] Guilt. This is the plain and manifest Scope of the two first and Part of the third Chapters to the Romans. He thence proceeds to shew which Way, and which only, they may hope for Acceptance with God; in the remaining Part of the third, and in the following Chapters of that Epistle. This cannot be by the Deeds of the Law. Therefore by the Deeds of the Law, shall no Flesh he justified in his Sight. Chap. iii. 20. But it must be by the Righ­teousness of God without the Law, by the Righteous­ness of God without the Law, by the Righteous­ness of God by Faith of Jesus Christ; and by Faith without the Deeds of the Law. v. 21, 22, 28.—This is the Subject, that the Apostle Paul keeps con­stantly in View, in his Epistles to the Romans and Galatians.

But then on the contrary, the Apostle James designedly handles this Question, Whether careless licentious Professors of Christianity may presume upon their obtaining Salvation, from their doctrinal Faith, or from their notional and historical Assent to the Truth of the Gospel? And thence he takes Oc­casion distinctly to consider, which Way a Chri­stian's Faith may be justified, his Profession vindi­cated and evidenced to be sincere and true. He discourses of a Man that faith he hath Faith, and hath not Works, ( v. 14.) of one that hath a Faith without Charity, ( v. 15, 16.) of a Faith that hath not Works, but is dead being alone, ( v. 17.) a Faith, that is but like a Body without Spirit, or a Carcase without Breath, ( v. 26.)

These are the respective Questions handled by these two Apostles; and their Answers are adap­ted to the Subjects professedly handled by them. They give the very same Answers to each of these Questions, that a judicious Calvinist-Divine would [Page 300] now give.—Should an awakened Sinner, under a Sense of his Guilt and Danger, inquire of one of our Divines, how he may obtain a Pardon of his Sins, a Reconciliation to God, and a Title to eter­nal Life, would he not answer, with the Apostle Paul, that he must seek Righteousness by Faith, and not as it were by the Works of the Law: for by the Deeds of the Law, no Flesh shall be justified in his Sight: that he must be found in Christ, not having his own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith.—But then, on the other Hand, should any vain Professor, that turns the Grace of God into wantonness, yet say that he has Faith, and flatter himself with Salvation, from his historical or doctrinal Belief of the Gospel, while living a careless and sensual Life; would he not be told in the Language of the Apostle James, that such a Faith won't save him; that the very Devils have such a Faith, as well as he; that Faith with­out Works is a dead Faith, and but a Carcase without Breath; that he must have Works to justify his Pretence to Faith; and must shew his Faith by his Works, or his Hopes are vain, and he a vain Man to entertain such Hopes.—Now, what Shadow of Disagreement would appear in these different An­swers, to such very different Subjects in Question?

After this View of the Case, it is now to be con­sider'd, from which of these Apostles we may ex­pect to have the Doctrine of a Sinner's Justifica­tion before God explain'd and set in its proper Light: whether from him who is purposely hand­ling this Subject; or from him who is not purposely handling this Matter, but treating on a very different Subject? This is an Inquiry verily easily answer­ed [Page 301] and being answered, the whole Difficulty van­ishes of Course.

These Things being premised, I proceed to consider the Subject before us more directly and particularly: And by taking Notice of the Doc­trines respectively taught by these Apostles, shall endeavour to shew you, that there is no Disagree­ment at all between them; nor any Thing at all in this Discourse of the Apostle James, which you refer to, that is in the least repugnant to our Jus­tification by Faith, without Works of Righteousness done by us.

This will appear evident, if we consider in the first Place, that these Apostles are treating of a different Faith. The one of them has not the same Idea, and does not mean the same Thing with the other, when they discourse of Faith and its Influ­ence upon our Justification.—You remember, I have formerly shewn you at large, in a Letter pur­posely written on that Subject, that there are two Sorts of Faith mention'd and described in the Scrip­ture. By the one we are, and by the other we are not, justified before God. Now the Apostle Paul speaks of the former of these; and the A­postle James of the latter. There is therefore the greatest Truth and Propriety in what each of these Apostles speak of Faith, taking it in the Notion which they respectively intend. 'Tis true, that by the Faith of God's Elect we are justified and saved: 'Tis also true, that the Faith of the vain Man, or empty Professor, a bare notional historical fruitless Faith, will not save us.—The Apostle Paul speaks of a living Faith, by which the Just shall live. (Rom. i. 17.) The Apostle James speaks of a dead Faith, which is but as a Body without the [Page 302] Spirit. v. 17, 26.—The Apostle Paul speaks of a Faith which worketh by Love. (Gal. v. 6.) The Apostle James speaks of a Faith which hath not Works; and which is destitute of Mercy or Cha­rity. v. 16, 17.— Paul treats of a special Faith, by which we are the Children of God. (Gal. iii. 26.) James of a Faith, which is common to the Devils. v. 19.— Paul treats of a Faith, by which we shall be saved. (Rom. x. 9.) James of a Faith, which cannot save us. v. 14.— Paul treats of a Faith, by which we are justified, without the Deeds of the Law. (Rom. iii. 28.) James, on the contrary, speaks of a Faith, which being alone, without Works, is such as will not justify us. v. 24.—Now can it possibly be true of the same Faith, that it is both alive, and dead; that it worketh by Love, and yet hath not Works, but is without Love and Mercy; that by it we are the Children of God, and yet not distinguished from the Devil by it; that we are saved by it, and not saved by it; that we are justified by it without Works, and are not justified by this alone, without Works? If these are not some of the highest Contradictions, I know not what in the World either is or can be so. The Consequence therefore is inevitable, either that these contrary Characters and Accounts of Faith cannot be both true; or else that it is a different Faith, which these Apostles speak of. You dare not assume the former of these Consequences; and therefore must allow the latter to be necessa­rily true. You must allow it to be true, that Paul speaks of one Kind of Faith, and James of ano­ther.—And what Argument can now be fairly drawn from this Discourse of the Apostle James, but this only, that a lifeless, fruitless, unoperative Faith [Page 303] won't justify or save us? And who, but sensual Libertines, ever thought that it would?—If you suppose James to be here speaking of a true lively Faith, you must suppose him to contradict, not only the Apostle Paul, but our blessed Lord himself, and the Holy Ghost, in Multitudes of plain and express Passages of Scripture, which are every where dis­persed through the Bible, that ascribe our Justifi­cation before God to Faith only. Here then the Controversy is brought to a Point. And what Conclusion will you now come into? Is it not Time to give up your Scheme, and ingenuously ac­knowledge, that as the Apostle James is here saying nothing to the Subject before us, there can nothing be inferred from what he says, against the Doctrine which you oppose.

It is also further evident, that the Apostle James in the Context referred to, is saying Nothing con­trary to the Doctrine so constantly taught by the Apostle Paul, of our being justified before God by Faith alone, without the Deeds of the Law, nor any Thing in Favour of our Justification before God by our own Works; This, I say, is further evi­dent, because he is not there treating of Justifica­tion, as it's the Relief of a guilty World, and im­ports the Acceptance of our Persons before God; nor is he saying any Thing at all about this, one Way or another. But he is treating of the Justi­fication of our Faith, or Demonstration of the Sin­cerity of our Profession by its proper Evidences: Which Justification, he shews us, is by Works.—Whereas the Apostle Paul is always treating only of Justification as it is the Relief of an awakened Sinner, and imports the Acceptance of our Persons, when he tells us that we are justified by Faith, with­out [Page 304] Works.—I have formerly shewn you, that tho the Word Justification (in its general Notion) has always one unvaried Meaning and uniform Signi­fication in Scripture, yet it is frequently apply'd in both these Respects. It is indeed most usually to be understood for the Acceptation of our Per­sons with God, and respects our Interest in his Fa­vour: but it sometimes also intends a Vindication of our Character as Believers, and such a Manifes­tation of the Sincerity of our Faith and Profession, by the necessary practical Evidences, as will give them a just Estimation and Acceptance with our own Consciences, or with our Fellow-Creatures. Thus the Word is used, Deut. xxv. 1. Job xxxiii. 32. Luke vii. 35. Rom. iii. 4. and elsewhere. And I am now to shew you, that the Apostle Paul un­derstands the Word in the former of these Senses; but the Apostle James in the latter.

By Justification, the Apostle Paul intends the Re­mission of Sins. Rom. iii. 25. Our receiving the Gift of Righteousness, Rom. v. 17. And our being in­titled thereby to Grace here, and Glory hereafter. Rom. v. 1, 2.

But by Justification, the Apostle James intends no more than the approving our selves found Be­lievers, evidencing the Sincerity of our Faith, or manifesting the Truth of our Profession, and so the Safety of our State.—If this appears to be so, upon a particular Examination of the Case, you must own, that there is no Place for any Argument in Favour of your Scheme, from this Context.—Let us then consider this Matter distinctly and impartially.

It may be presumed, that the Apostle James is not treating of the Justification of our Per­sons [Page 305] in the Sight of God, in that there is not one Character of such Justification, to be seen in his whole Discourse. There is nothing spo­ken about our obtaining Pardon of Sin, nothing of our Persons being made righteous in the Sight of God, nothing of our being intitled to future Glory, by the Works unto which our Justification is ascribed. No more can therefore be proved from this Apostle, but that we are in some Respect jus­tified by Works: Yet not so justified, as to obtain Remission of Sins and Reconciliation to God, or to be intitled to an Inheritance in the future Glory, by our Works. For of these Things, or of any Thing else which implies them, he says Nothing at all.—But this may be more fully and clearly evinced, by the following Considerations.

It is evident in the first Place, from the Occasion of this Discourse, as it is represented to us in the first sixteen Verses of this Chapter. They pro­fessed Faith in the Lord Jesus Christ, the Lord of Glory, and yet had Respect of Persons; making a Criminal Distinction between the Rich and Poor, of the same Christian Faith and Profession with themselves; as appears from the four first Verses of the Chapter. They despised the Poor; and thereby violated that royal Law, Thou shalt love thy Neighbour as thyself. ver. 6, 8. They respected Persons, they committed Sin, and were convinced of the Law as Transgressors. v. 9. They exposed themselves to have Judgment without Mercy, if they thus shewed no Mercy. v. 13.—And would such as these pretend to Faith in the Lord Jesus Christ? What doth it profit, if a Man say, that he hath Faith, but hath not Works? Can that Faith save him? What Profit can that Faith be to them, which leaves them so uncharitable and [Page 306] unmerciful, that they can see a Brother or Sister na­ked, or destitute of daily Food, and only say to them, Depart in Peace, be you warmed and filled: but not withstanding, they give them not those Things which are needful to the Body. v. 14, 15, 16.—This is plainly the Occasion of this Discourse. They pre­tended to Faith in the Lord Jesus Christ: but bro't forth Fruit quite contrary to their Pretensions.—How then could they justify their Pretensions? How could they justify their Profession of Faith, against the Charge of Hypocrisy, and prove it to be sincere and saving? They could never in this Sense be justified any Way, but in that of Evidence by a Life correspondent to their Profession. Their Faith must be justified or evidenced by their Works. I may allude to that, Isai. xliii. 9, Let them bring forth their Witnesses, that they may be justified. O­therwise let them pretend what they would to Faith, while they lived without brotherly Love and good Works, it was but an empty Pretence; and their Profession wanted the proper Witnesses to justify it. Thus the Argument is natural and easy: and the Conclusion necessarily follows.—But then, on the other Hand, if we consider Justification as meaning our Reconciliation to God, and our personal Ac­ceptance with him; the Apostle's Argument will appear very lame and defective, and the Conclu­sion will never follow from the Premises. For it will by no Means follow, because a lifeless fruit­less Faith, destitute of Mercy and Obedience to the royal Law of Love, will not justify us before God; that therefore good Works in Truth will jus­fy us before God. It will by no Means follow, be­cause we can't be accepted of God and saved, by a false and unsincere Profession of Faith; that [Page 307] therefore we can be accepted of God and saved, by such Obedience as we are capable to perform.—The Inference is therefore necessary, that the A­postle must be so understood, as will secure the Connection of his Discourse, and the Force of his Argument: Which cannot be done, if we con­sider him as speaking of Justification in any other Sense, than that which I am now pleading for.

Further, that the Justification here treated of, is the Justification of our Faith and Sincerity, but not of our Persons, is evident likewise from the Consequence, the Apostle draws from the foregoing Premises, which he undertakes to prove and vindicate in the following Verses: Which is, Even so Faith, if it hath not Works, is dead being alone. v. 17. This is the Point, which he undertakes to prove: And accordingly this is the Conclusion of the whole, when he has finish­ed his Reasoning on the Subject. For as the Body without the Spirit is dead, so Faith without Works, is dead also. v. 26. As a breathless spiritless Corpse that cannot act or move, is evidently dead, so a speculative Belief, that does not influence a Man's Life and Actions, is evidently dead; a dead Thing in it self, argues a dead Soul, and is dead as to the Purposes and Offices of Gospel-Faith.—We must therefore understand all the Arguments here used, to refer to this Point only. They are all brought to prove, that Faith which is without [or severed from) Works, is dead: And that therefore there is a Necessity of Works to justify our Faith, or to make it manifest that it is not a dead Faith. Were Justification here taken in the other Sense, his Arguments would not only be utterly in­conclusive: but his Reasoning quite foreign to [Page 308] to his Subject, which may not be supposed: And therefore it necessarily is the Justification of our Faith, or Christian Profession, and not of our Per­sons, which the Apostle James is here treating of.

This is also evident from every one of the Ar­guments, used by the Apostle in this Context.—Every one of them will bring out the Conclusion now mention'd: But neither of them separately consider'd, nor all of them connected, have any Appearance of an Argument in Proof of our per­sonal Justification (or our Persons being made righ­teous) before God, by our good Works.

The first Argument seems but ironically propo­sed. Yea, a Man may say, Thou hast Faith, and I have Works: Shew me thy Faith, without thy Works; and I will shew thee my Faith by my Works. ( v. 18) As if he should have said: Have you indeed Faith without Works! I pray, shew me your Faith with­out Works, if you can. For my Part, I know of no such Way of manifesting the Truth of Faith; I resolve to take a contrary Method; and will shew you my Faith, will evidence the Sincerity of it, and justify my Profession of Faith, by my Works. Here the Argument is very clear and full, in Favour of the Interpretation I am pleading for. And here we have an Index, to point out the Meaning of the Word Justification, in the subsequent Discourse. It can't import more than a manifestative Justifica­tion. Indeed it signifies the same Thing with shew­ing our Faith, or evidencing the Truth of our Pro­fession, and so of our justified State.—But now let us see how this Argument will conclude for the other Side of the Question. The Argument ought to be thus stated. Our Faith must be shewn and manifested by our Works: therefore our good Works [Page 309] will justify our Persons before God, and render us righteous and acceptable in his Sight.—I think, every Body will own, that the Spirit of God don't reason at that Rate; and therefore that Justifica­tion before God, which is the Sinner's Relief against the Challenges of his Law and Justice, cannot be the Subject here treated of.

The second Argument here used, is, that a fruit­less and unoperative Faith, though it be good as far as it goes, yet is no other than what the Devils have; she is therefore a vain Man, who depends upon Acceptance with God by such a dead Faith. Thou believest there is one God; thou dost well; the Devils also believe, and tremble. But wilt thou know, O vain Man, that Faith without Works, is dead. v. 19, 20.—Here the Apostle expresly shews us, what it is he had undertaken to prove: Which is, that a bare, fruitless, historical Faith cannot save us, be­cause it is common to the very Devils.—Here he expresly shews, who it is he is disputing with: it a vain Man, who vainly expects to be saved by an idle Faith, and empty Profession of the Gospel, without any Fruit of Obedience.—And here he does again expresly assert the Principle, which was the Subject of his Discourse, and the only Point to be proved, that Faith without Works, is dead.—So that there is no Room to debate, what was the Design of this Argument. By this he effectually proves, that the Faith which justifies our Persons, must be justified by good Works; otherwise we are but vain Men, and our Hope is but a vain Hope, which will leave us among unpardon'd Devils at last.—But not so much as the least Colour of an Argument can be found here, that our Persons are justified before God by good Works: Whence [Page 310] follows, that the Justification here treated of, must necessarily be the Justification of our Faith, of our Christian Character and Profession; and not of our Persons, in Regard of their State, before God.

A third Argument here brought by the Apostle to prove his Point, is Abraham's being justified by Works, when he had offerred Isaac his Son upon the Altar. v. 21.—Now it appears from a Variety of the strongest and clearest Evidences, that the Apo­stle did not (could not) refer to the Justification of Abraham's Person in the Sight of God, but to the Justification of his Faith and Sincerity only, in this Instance before us.

This appears, in the first Place, because Abraham was in a justified State, by an everlasting Covenant, thirty Years before his offering his Son Isaac upon the Altar. It was so long, or near so long before this, that the glorious God himself made the Pro­mise to him, in Gen. xvii. 7. And I will establish my Covenant between me and thee and thy Seed after thee in their Generations, for an everlasting Covenant, to be a GOD unto thee and to thy Seed after thee.—And it was more than so long before this, that A­braham had this Testimony given him in Gen. xv. 6. That he believed in the Lord; and he counted it to him for Righteousness. Yea, he was a Believer so long before, as his first leaving his Father's House. By Faith Abraham, when he was called, —obeyed and went out. Heb. xi. 8. How then could his offer­ing his Son Isaac be the Mean or Term of the Justification of his Person before God, when he had Faith unseigned, had Righteousness imputed to him, and an everlasting Covenant made with him so long a Time before?—Besides, if Works could have justified his Person, he would have been justified by [Page 311] Works long before this. For his whole Story shews, that he had lived in a Course of holy fruit­ful Obedience, from the Time of his Justification till this Time.—There can't therefore be any fair Pretence made, that the Justification of his Person is here referred to. No, this good Work was not in the least constitutive, but only evidential, of his Personal Justification before God.

Further, it appears by the Story it self, to which the Apostle refers, that it was only a manifestative Justification, a Justification of his Faith and Since­rity, and so declarative of the justified State of his Person, that Abraham obtain'd by offering his Son Isaac upon the Altar.—The glorious God conde­scends to treat with him after the Manner of Men; and by an Assumption of human Affections, to de­clare concerning him, Now I know that thou fearest God, seeing thou hast not with-held thy Son, thine only Son, from me. Gen. xxii. 12. This then was the Justification, of which the Apostle treats, Abraham's making it known, that he feared God, and that his Faith and Profession were sincere.—For this is all the Justification, which can be prov'd from this Text in Genesis, to which he refers.—We may not sup­pose, that an inspired Apostle quoted Scripture impertinently: And yet we cannot suppose the Scripture referred to, was any Thing at all to his Purpose, unless we understand him to be speaking of Justification in the Sense I am pleading for. In this Sense therefore, and this only, did the Apostle design to prove our Justification by Works, by the Argument now before us. Abraham's Obedience witnessed to the Truth of his Faith: And so his real State of Justification before God was made apparent.

[Page 312]This also appears by the Apostle's Illustration of this Argument, in v. 22. Seest thou how Faith wro't with his Works, and by Works was Faith made per­fect?—How was it that Faith wrought with his Works? Not as a Joint-Condition of his Justifi­cation before God. He was justified in the Sight of God long before this, as I have shewn you al­ready: And the Apostle Paul assures us, that his Justification was by Faith, without Works, Rom. iv. 4, 5. Therefore Faith could not co-operate with his Works, to the Justification of his Person, when Righteousness was imputed to him that worked not, but believed on him that justifieth the Ungodly. This Sense being rejected and contradicted by the Spirit of God himself, must consequently by no Means be admitted: Nor is there any other Interpretation, which can (with the least Shew of Reason) be given to these Words, but that which I am pleading for. Agreeably we read, Heb. 11. 17. By Faith Abra­ham when he was tried, offered up Issac: and he that had received the Promises, offered up his only begotten Son. His Faith was signally operative; not a dead Faith; and therefore sincere. This was visibly demonstrated by the good Works, which it produ­ced, Such Works must be the Productions of a true and lively Faith. And we may see in this Instance, how Faith wrought with his Works, exciting, direct­ing, assisting him in them: And thereby may see, that it was not such a Faith, as the Apostle is here complaining of.— By Works was his Faith made perfect. How was it made perfect? The Grace of Faith, consider'd in it self, was neither the better nor the worse, neither more nor less perfect, for the Works which followed it: Save, as the Exercise of Faith in doing them might tend to strengthen [Page 313] and improve the Habit. But the Meaning seems to be, that it was discover'd, and proved to be a p [...]fect (true and lively) Faith, by its practical Con­sequences and Effects.—His Faith was a perfect or sincere Faith, when it was imputed to him for Righ­teousness, thirty Years before this. But this noble Act of Obedience evidenc'd the Truth of his Faith, justify'd his Profession and Character, witnessed to his being a true Believer; and made it known, that he indeed feared God, seeing he with-held not his Son, his only Son, from him.—In this View of the Case, the Argument is clear and pertinent; and the Evidence full and convincing: but consider'd according to the other Construction of the Words, it affords no Conclusion to the Purpose. It is no Consequence, that because Abraham's Faith was operative, therefore his good Works made him righ­teous, or had any Hand in the Justification of his Person before God: Or, that because his good Works were an Evidence that his Faith was perfect and upright, therefore his good Works were a Con­dition of his Justification in the Sight of God, with Respect to his Person and State.

The same Thing likewise appears from the 23d Verse. And the Scripture was fulfilled, which faith, Abraham believed God; and it was imputed to him for Righteousness: And he was called the Friend of God.—There can be Nothing more pertinent, na­tural and easy, than the Application of these Words to the Purpose which I have proposed. That eminent Instance of Abraham's Obedience did most convincingly evidence the Truth and Sincerity of his Faith; and abundantly verify the Report in the Scripture, that Abraham did believe God; and that he had indeed such a Faith, as was the Means [Page 314] rendering him righteous and accepted with God.—Thus the Scripture was fulfilled, and clearly mani­fested to be true.—But then on the other Hand, if Justification be consider'd in the Sense which you plead for, this Argument would be so far from con­cluding in Favour of the Point to be proved, that it would be directly opposite and contradictory to it. For how could Abraham's being justified by Works, fulfil the Scripture, which faith, he was jus­tified by Faith; if Justification be in both Places taken in the same Sense, for absolute Justification of the Person before God? How could his Works being imputed for Righteousness, fulfil that Scripture which assures us that his Faith was imputed for Righteousness; unless Faith and Works are the same Thing, and there be no Difference at all between believing and obeying?—Certain it is, that the Apostle Paul understood the Argument to conclude the quite contrary Way, when he undertook to prove from this very Text, that Righteousness is imputed to him that worketh not; and that it is im­puted without Works: And therefore the Apostle James must be understood in such a Sense, as will make both his Argument conclusive, and his Doc­trine consistent with the other inspired Writings.—I shall only add, as to that Clause, And he was called the Friend of God, this does not mean, that Abraham's Works made him the Friend of God: But they de­clar'd him so. His Obedience did not put him in the State of a Friend: but being upon Trial found faithful, he obtained this Testimony, that he was the Friend of God, a justify'd Believer.—Now Abraham being the Father of all them that believe, an eminent Example of Faith, and Pattern of Justification, the Apostle subjoins ( v. 24.) You see then how that by Works [Page 315] a Man is justified, and not by Faith only.—In a like Sense, even as Christ is said to be justified in [or by] the Spirit, so a Christian Man is justify'd by the Fruit of the Spirit, in a holy Life, i. e. declar'd ap­proved of God. By Works a Man that says he has Faith, is thus justified, and not by Faith only; not by a Faith that hath not Works attending it; not by a Faith which is alone, or by it self, destitute of its proper Fruits and Evidences. Some of the best Criticks in the Greek Language tell us, the exclusive Particle MONON ( v. 24.) as here placed after the Word Faith, has the Force of an Adjective; and they read it, Fide solitaria, Faith which is alone.

A fourth Argument is taken from the Instance of Rahab, v. 25. Likewise also was not Rahab the Harlot justified by Works, when she had received the Messengers, and had sent them out another Way?—Upon which the same Remarks may be made, as on the Instance of Abraham.—Rahab feared the God of Israel, and was a true Believer, and there­fore personally justified in the Sight of God, be­fore her sending out the Spies another Way. For she had received the Spies by Faith. (Heb. xi. 31.) And consequently she certainly had Faith, before she received them. A noble Confession whereof we find her making to these Spies, before she dis­missed them. See Josh. ii. 10, 11. What Justifi­cation therefore could she possibly obtain by these Works, but the Justification of her Faith, since she was really in a justified State before?

And now I am come to the Conclusion of this whole Dissertation, which is, For as the Body with­out [or severed from] the Spirit is dead, so Faith without [or severed from] Works is dead also. v. 26. This, as I observed before, clearly shews what was [Page 316] the Apostle's Design in his whole Discourse. For every Conclusion of an Argument justly prosecuted, must be naturally deduced from the Premises, and consist of the principal Subject-Matter to be proved, as we see is the Case before us. But if Justification were here taken in the Sense which you espouse, the Arguments would all of them be inconclusive: And that Conclusion would be quite foreign to the Purpose.—This Consequence therefore of my fore­going Discourse necessarily forces itself upon you, that the Apostle was not here treating of the Jus­tification of our Persons before God, in Regard to their State; but of our Faith, in Point of Since­rity: And therefore there can no Argument be brought from this Context, for our Justification by Works, in the Sense you plead for.

Thus, Sir, you have seen, that the Apostles Paul and James were treating of very different Subjects, and their Determinations were adapted to the Doctrines, which they undertook to explain. And thence it is a just Inference made by an eminent Divine upon this Subject, that ‘the principal Designs of the two Apostles being so distant, there is no Repugnancy in their Assertions, tho' their Words make an Appearance thereof. For they do not speak ad idem; nor of Things eodem Respectu. James doth not once inquire, How a guilty convinced Sinner, cast and condemned by the Law, should be justified before God? And Paul speaks to nothing else. Wherefore apply the Expressions of each of them to their proper Design and Scope, (as we must do, or we depart from all sober Rules of Interpretation, and make it impossible to understand either of them aright,) and there is no Disagreement, or Appearance of it between them.’

[Page 317]And it may be yet further remark'd that these Apostles had very different Persons to deal with, in their respective Epistles: And their Addresses were accordingly accommodated to the State of the Parties to whom they wrote.—The Apostle Paul's Busi­ness either lay with such, who being newly con­verted from Heathenism, were biassed by the Prin­ciples taught by the Light of Nature, and always received by them, to indulge the vain Thought, that they must render themselves acceptable to God, and be justified in his Sight, by their own personal Righteousness and Obedience to the Law. An Opinion greatly strengthned by the numerous false Teachers, who were desirous to be Teachers of the Law, though they understood neither what they said, nor whereof they affirm'd. Or else his Business lay with Judaizing Christians, who being zealous of the Levitical Dispensation and Constitution, expected Justification by their Conformity to it.—Of these Sorts of Professors the Apostle observes, that they were soon removed, from him that called them into the Grace of Christ, unto another Gospel. Gal. i. 6. And that being ignorant of God's Righteousness, and going about to establish their own Righteousness, they had not submitted themselves unto the Righteousness of God. Rom. x. 3. His Concern was therefore to dis­cover their dangerous and destructive Mistake; and to represent to them the Way, the true and only Way, in which they might hope for Justifica­tion in the Sight of God. That it is not by Works of Righteousness which they had done, but of God's Mercy, they must be saved; that they must be justified freely by God's Grace, through the Redemption which is in Christ Jesus; and that in the Justification of a Sinner, Righteousness is imputed without Works, and received by Faith only.

[Page 318]On the contrary, James being concern'd with carnal Professors of Christianity, who perverted the Doctrines of Grace to encourage themselves in a careless licentious Life, does at large convince them of the Necessity of Holiness, as the Fruit and Evi­dence of a true and saving Faith, and the Means to qualify them for the Kingdom of Heaven.—He therefore puts them upon examining into the Truth of their Faith, and Foundation of their Hope, and shews them by the Arguments already consi­der'd, what alone will justify their Profession of Faith, and give 'em good Grounds to conclude the Safety of their State.

They therefore who over-magnify Works, and depend upon 'em as the Condition of their Justifi­cation before God, are admonished by the Apostle Paul to consider, that they are building upon the Sand, and that they must renounce their false Con­fidence, or perish. For by the Works of the Law shall no Flesh be justified: And if Righteousness come by the Law, then Christ is dead in vain, Gal. ii. 16, 27. This solemn Truth does indeed (Sir) call for your earnest Attention.

On the other Hand, They who depreciate good Works, and neglect them as no Consequence to eternal Salvation, are called upon by the Apostle James to consider, how empty their Profession, how dead their Faith, and how vain their Hope of Sal­vation is. For if Men may go to Heaven without Holiness, why may'nt the Devils go there too, who have Faith (such as it is) as well as they? We must have a living Faith, or a dead Hope. Our Faith must purify our Hearts, and renew our Conversa­tions; or leave us among the impure and ungodly for ever. It concerns every one therefore, so to speak [Page 319] and so to do, as they that shall be judged by the Law of Liberty. (Jam. ii. 12.)

Upon the whole then, as you are taught by the one Apostle how dangerous it is to build upon any other Foundation, than Christ only; for Christ Jesus is our Hope, and other Foundation can no Man lay, than that is laid, which is Christ Jesus: so are you ad­monished by the other Apostle, that you can have no Interest in Christ nor Title to his Salvation, but by a Faith which purifies the Heart, works by Love, and is justified by a subsequent Life of Holiness and new Obedience.

The Extreams, on both Sides of the Question, are equally dangerous. He that joins good Works with Faith, as equally the Terms of Justification before God, virtually rejects the Saviour's Sufficiency; substitutes his own Righteousness in the Room of the Righteousness of God; and consequently his Expec­tations must perish.—He that separates good Works from Faith, in his Life and Conversation, as tho' they were not requisite to Salvation, will be found very unfit for the Heavenly World, when the Decree brings forth, He that is filthy, let him be filthy still.

Suffer me then to conclude (Sir) with an earnest Intreaty, that, as you love your Soul, you would leave off unprofitable Disputes; and not distract your Mind, and carry away your Thoughts from practical Godliness, by such an earnest Application to these controverted Points: but see to it, that you come to the Footstool of divine Grace, as a lost unworthy perishing Sinner; that you depend only upon the Riches of God's free sovereign Grace, to draw you to Christ, and give you an Interest in him; that you look to Christ Jesus alone for [Page 320] Righteousness and Strength; and chearfully trust in him as a safe Foundation of Confidence and Hope.—See to it, that the Life which you live in the Flesh, be by the Faith of the Son of God: and as you look to his Righteousness only for the Safety of your State, so likewise repair by Faith to his Fulness for all Supplies of Grace, whereby you may make a Progress in Holiness.—See to it, that you don't quiet your Conscience with a dead Faith: but always remember, that he who hath this Hope in Christ, purifies himself even as he is pure; and that as your Person cannot be justified, but by Faith in Christ, so your Faith cannot be justified, but by a careful Diligence in maintaining good Works.—Having therefore with the Heart believed unto Righ­teousness, be you in a humble Dependance upon Christ, stedfast and unmoveable, always abounding in the Work of the Lord: and your Labour will not be in vain in the Lord.

That you may be kept by the Power of God thro' Faith, and receive the End of your Faith, the Salvation of your Soul, is the Prayer of,

LETTER XVI. Wherein is consi­der'd in what Respects good Works are necessary; and our Obligations to them represented and urg'd.

YOUR Observation is just, that ‘ it would be unsutable and unseasonable to make Apologies for this further Trouble [as you are pleased to call it] after I have given you so many Assu­rances of my chearful Readiness, to contribute all in my Power to your best Interest.’—Indeed Sir, I have found nothing troublesome in the whole Pro­gress of our Correspondence, excepting some dark Apprehensions of late, left you would frustrate the Grace of God, in seeking Righteousness, not by Faith, but as it were by the Works of the Law. But it now greatly animates my Endeavours to serve you, to find those Fears on my Part so happily remov'd, by finding ‘ the Difficulties on your Part obviated, in that im­portant Point, and you satisfied with Respect to the Foundation of your Hope.’ I am sensible, that the Principles, which I have been pleading for, are ‘ commonly loaded with opprobrious Invectives, as being destructive of an holy Life, and subversive of Mora­lity and Godliness.’ But I think I have already given you sufficient Evidence, that all these Insinu­ations are mere Calumnies; and that there is no other possible Foundation, than what I have repre­sented to you, for a Life of true Holiness and Piety. [Page 322] I appeal to your own Observation and Experience, whether in general there be any that live more holy Lives, and more honour their Profession, than they who most strictly adhere to the Doctrines of special Grace, and depend upon Christ alone for Righte­ousness and Strength: And whether they, on the contrary, who depend upon their good Works for a Title to the divine Favour, don't too commonly shew the Weakness of their Foundation, by the Carelesness and Unfruitfulness of their Lives.

The Question which you propose, is however worthy of a distinct Consideration.— ‘ How far and in what Respects are our good Works necessary to Salvation?’

In Order to give you a proper View of this Case, it will be needful to answer this Question both negatively and positively: Or to shew you wherein our good Works ought to have no Place, nor be at all look'd to or depended upon; and then to shew you wherein good Works ought to have Place, and in what Respect they are necessary to every Christian indeed, that would entertain a well-grounded Hope of eternal Life.

In my negative Answer to this Question, I must first observe, that we are not to do good Works, in Order to change God's Purposes and Designs towards us; or to excite his Benevolence and Compassion to us.—I suspect, it's too common a Case, for Men to depend upon their penitent Frames, their Duties, their Reformations, their Works of Charity, or other religious Exercises, as what will excite Af­fections, Passions, or Compassions in the glorious God, correspondent to what they find in themselves. And thence, when Conscience upbraids the Sinner for his past Provocations to God, he hopes to ap­pease [Page 323] his Displeasure by his Remorse, by his Duties, or by his more careful future Conduct: And now he is delivered to do all these Abominations, his Ac­count is ballanced, and he begins upon a new Score. Thence it is, that his Hopes and Fears bear Pro­portion to his Frames and Carriages. Every serious Pang, every religious Duty, or moral Practice, which his Conscience approves, will raise his dejected Hopes; and give him comforting Expectations of the divine Favour. But it should always be re­membred, that the Change to be hoped for by our Duties, religious Frames, or moral Conduct, must be in our selves, and not in God. He is of one Mind, and who can turn him? He is the Lord, he changeth not. We are therefore not to look to our good Works, but to the Redeemer's Merits, and the infinite Mercy of the divine Nature, as what will render God propitious to us.—Though we are only to hope for Mercy in a Way of Duty, it is not because this will render God more willing to bestow it; but because it is the Way, which God has ap­pointed, to render us more dispos'd and ready to receive it.—It is an Imagination very unworthy of God, to suppose, that we can move him to the Exercise of Compassion, whose very Nature is Goodness and Love it self; that we can excite any Mercy in him, whose infinite Mercy endures forever: or that we can procure any Change of Purpose in him who is without any Variableness, or Shadow of turning.—When the glorious God treats with us, as if he were a Partaker of human Affections and Passions, this is in mere Condescension to our Weak­ness; we being uncapable to behold him as he is. Surely it is not to lead us into Apprehensions, that he is altogether such an one as our selves. Our Busi­ness [Page 324] therefore is, to come to Christ, and learn of him, to bow our Necks to his Yoke, to do good Works from Faith in Christ, and out of Love & Obedience to him; and in that Way to hope in God for Mercy, for Christ's Sake, and for his own Sake; and not for ours. We are to obey him as a gracious Sove­reign; and to hope in him as the sovereign Author and Donor of his own Favours. We are to hope in his Mercy, not because we can allure him to the Exercise of it, or recommend our selves to him, by any Thing we can do: But because he is infinite in Goodness, and delighteth in Mercy. The Gifts and Calling of God are without Repentance. Rom. xi. 29.

I may add, we are not to do good Works with a View to qualify us for our Reception of Christ by Faith, or for our Interest in him.—Multitudes seem most dangerously to deceive their Souls in this Matter. It's but too common a Case for Men to quiet their Consciences, and to entertain Hopes of Salvation, from Apprehensions, that they endea­vour to be found in a Way of Duty, they endea­vour to mortify their Lusts, and to live a holy Life; and therefore, though guilty of many Defects both in their Duties and Conversations, they hope God will accept them upon Christ's Account, that the Merits of Christ will make up the Defects of their Performances, and his Blood cleanse them from the Guilt of their Sins.—If they should fall into some more gross and enormous Sin, or grow care­less and remiss in Duty, they'll then perhaps fell into a Panick, and terrify themselves with Appre­hensions, that Christ will not accept such as they are: but when they have reform'd their Conduct, their Fears blow over, and they revive their Hopes, [Page 325] that they shall yet obtain Mercy for Christ's Sake. And what is the natural Language of all this, but that they shall obtain an Interest in Christ by their good Works; and when they have done their Part, he will do the rest, will make up the Defects of their Attainments, and give such a Value to their sincere (though imperfect) Obedience, that this shall recommend them to the Favour and Accep­tance of God.—As though the glorious Redeemer undertook our Ransom, for no other End, than to render our deficient Duties meritorious: and our Sins innocent and inoffensive.—This legal and self­righteous Principle seems generally to obtain with the careless carnal World. And when Sinners come under Conviction of their Guilt and Danger, they are yet influenced by the same legal Dispo­sition, though it appear in another Form. What distressing Fears and Terrors do they usually ago­nize under! How impossible is it to give them any sensible View of the Hope that is set before them! But what stands in the Way? Their Sins are great, their Hearts are hard, their Duties formal and hy­pocritical, their Corruptions prevalent, that they can't think Christ will accept such as they are; and therefore they dare not venture their Souls and their eternal Interests upon him.—Were the Case otherwise, could they subdue these stubborn Hearts, could they get a Victory over these Corruptions, sanctify these depraved Affections, and be more spiritual in their Duties; or in other Words, could they themselves, begin their own Salvation, then they could depend upon Christ to carry on the Work in their Souls; and then they could hope, that God would accept them for Christ's Sake.—But all this is to substitute our own Righteousness in [Page 326] the Place and Stead of the Righteousness of Christ; or at best, to divide the Work of our Salvation between Christ and our selves.

Will you bear with me, Sir, if I am forc'd to express my Fears, that you are yet under too great Remainders of this unhappy Disposition.—I re­joice in your Recovery from your late dangerous Mistake. I can't but hope, that you have chosen the good Part, which shall not be taken from you.—But what mean the frequent Returns of your de­sponding Hours? Whence do your Hopes and Fears bear Proportion to your present Frames? What occasions those many dark Apprehensions, not only that you have not yet an Interest in Christ; but that you shall never attain to it?—I intreat you to consider, that Christ came to save Sinners; and that we must come to him and trust in him as Sin­ners, having no valuable Qualification of our own to intitle us to his Favour, Nothing but our Guilt and Pollution and his Sufficiency to plead, for our Acceptance with and Interest in him.—In Propor­tion as you look to your own Qualifications to recommend you to Christ, so far you practically make a Saviour of your good Works; and reject the Terms of Salvation by Jesus Christ.—As it is cer­tain, that you can have no good Works, which are acceptable to God for any saving Purposes, till you have Faith, in Christ: so it is also certain, that you need not seek for any in Order to your chear­ful Trust in him and Dependance upon him, to justify you by his Righteousness, to sanctify you by his Spirit, and to make you an Heir according to the Hope of eternal Life.—The Gospel brings glorious Tidings of Salvation to perishing Sinners. It ex­empts and excludes none who will come to Christ [Page 327] for Life, who will come to him as lost Sinners, under a Sense of their Guilt and Unworthiness; who will buy of Him Wine and Milk, without Money and with­out Price; and who will take the Water of Life freely. Be their Sins ever so great, his Blood will cleanse them from all their Sins. Be their Hearts ever so hard, he will take away their Hearts of Stone, and give them Hearts of Flesh. Be they ever so destitute of any gracious Qualification, of his Fulness they shall receive, even Grace for Grace. Whatever their Case be, they may safely trust in him, as the Author of eternal Salvation.—But this alas! is the Misery and Ruin of Multitudes, who are pretending to seek Salvation by Christ, that they are for dividing the Work of their Salvation between him and them: And by substracting the Honour of their Salvation from him, who will do all or nothing for them, though they follow after the Law of Righteousness, they don't obtain it; because they seek it, not by Faith, but as it were by the Works of the Law.—Here then you see, that good Works have no Place at all. We are to look after no recommending Qualifications for an Interest in Christ: but to come to him guilty and miserable as we are, that he may be all and in all, be all to us, and do all in us and for us. He came not to call the Righteous, but Sinners to Repentance. Mat. ix. 13.

I must further add, that we are not to do good Works, in Expectation that we shall by them obtain a Title to the future Inheritance.—Heaven is a purchased Possession. Our Title to it, our Qualification for it, our Perseverance in the Way that leads thither, and our eternal Enjoyment of the glorious Inhe­ritance, are all purchased by the Blood of Christ. In all these Respects, Christ Jesus is our Hope; and [Page 328] when we rejoice in Hope of the Glory of God, we must rejoice in Christ Jesus, having no Confidence in the Flesh. It can't be too deeply impressed upon our Hearts, that it is not by Works of Righteousness, which we have done, but of his Mercy, that God saveth us. It is mere Mercy in the eternal Contrivance of our Sal­vation by Christ; mere Mercy in his Incarnation, Humiliation, Obedience and Sufferings for us; mere Mercy in the Application of his Redemption to our Souls; mere Mercy, that we are kept by the Power of God, through Faith to Salvation; and mere Mercy, that Christ will at last present us faultless be­fore the Throne of God, with exceeding Joy. It is to the Praise of the Glory of his Grace, wherein we are made accepted in the Beloved.—Our good Works can­not have any Share in purchasing our Title to this Salvation. They cannot make Atonement for our Sins; because the Iniquity of our most holy Things stands in Need of Atonement. They cannot give us a Covenant-Right to Mercy; because we are antecedently Sinners, and obnoxious to the Curses of the broken Law. They cannot make us meet for Salvation; because by their Imperfections they still leave us open to the Curse; and because they cannot sanctify our Nature, and give us new Hearts. Nor can they give us any Claim to the special In­fluences of the Spirit of God; because then our Sanctification would be of Debt, and not of Grace. What then can they do? No more, than to bring us to the Foot of a sovereign God, to wait upon him in the Way of his Appointments, that he would work in us both to will and to do, of his good Pleasure.

You'll remember, that I am here speaking of our being intitled to Salvation by our good Works; and not of their Usefulness to our spiritual and eternal [Page 329] Welfare. In the former Sense, they must be ut­terly disclaim'd; and all our Righteousnesses esteem'd but as filthy Rags; as I have particularly shewn you in some former Letters. In the latter Sense, they must be diligently and painfully pursued, and attended to; as I shall more fully set be­fore you.—Our Business therefore is, with most earnest Application to w [...]ch daily [...]t [...] Gates, and wait at the Posts of his Doors, to use our most active Endeavours in all the Ways of Godli­ness, Righteousness, and Charity, doing all in the Name of Christ, and when we have done all we can, to come still as lost, guilty, worthless and helpless Sinners, self-loathing and self-condemning, to the Throne of Mercy, acknowledging that to us belongs Shame and Confusion of Face; and that we have Nothing to plead, but the Riches of redeeming Love, and the boundless Grace of God in Christ, for the Acceptance either of our Persons or Ser­vices. In our highest Attainments, we should come before God with that Language of Faith, Dan. ix. 18. We do not present our Supplications before thee, for our Righteousnesses, but for thy great Mercies.

I shall only subjoin, that we must not depend upon our good Works for a progressive Sanctification, for renewed Supplies of Grace, and for a conti­nued Progress in Holiness and Comfort, unto God's heavenly Kingdom. It is a dangerous Mistake, which too many seem to fall into, that we are to depend upon Christ alone for justifying Righteous­ness: but trust to our own active Endeavours for inherent Righteousness, for a Victory over our Cor­ruptions, and for a Conformity of Heart and Life unto the divine Nature and Will. Thence it is [Page 330] that although they carry on a dreadful Struggle with their Corruptions, yet these, notwithstanding all their Purposes, Promises, Vows, Watchings, Fas­tings and other mechanical Endeavours, will still prevail, and often throw them into great Perplex­ity and Confusion.—They are sensible, that God demands their Hearts; and that it is impossible, their external Reformations should be accepta­ble, while their Hearts are far from him, and led away with divers Lusts. With what Agony and Toil do they therefore worry with their carnal and sensual Affections, their impetuous Appetites and Passions; using various Methods of Mortification and Discipline, to correct the Disorders of their Nature: And are but still rolling a Stone up Hill, which as soon as they let go, it is at the Bottom again.—They are sensible, that God requires Sin­cerity in the inward Man, in all the Duties of re­ligious Worship. They therefore groan under the Burden of their religious Defects, their Deadness, Formality and wandering Thoughts in their Ap­proaches to God; condemn every Duty they per­form, and resolve upon more Watchfulness and Care for the future: but alas! the Difficulty re­mains; and they are ready to sink under discoura­ging Apprehensions of their Hypocrisy. Indeed, when they gain a little Ground, their Hopes are revived and their Endeavours animated: but when Deadness and Corruption prevail, their Distress and Fear return and prevail with them, their Spirits sink, and they are ready to be quite discouraged. How many poor Souls are thus labouring in the very Fire, making a toilsome and melancholy Drud­gery of Religion, by their legal Attempts and their Spirit of Bondage?

[Page 331]How far these Characters are applicable to your self, Sir, you can best tell. But this I know by Experience, that so far as this legal Disposition pre­vails in us, it will not only darken our Way, but check our Progress in Grace and Holiness.—If you would make any Proficiency in your spiritual Course, you ought to remember, that the divine Life must be carried on in the Soul, in the same Manner, and by the same Means, that it was begun there. We are not only justified by Faith: but we must be sanctified by Faith too; and of Christ's Fulness must receive, even Grace for Grace. A chearful Dependance upon Christ for all Supplies of Grace and Strength is the Way to obtain his quickning, comforting, and strengthning Influences; to have our Hearts enlarged in the Service of God; and to run the Way of his Commandments with Delight.—We must be dead to the Law (to all Dependance upon it and Hope from it) if we would live unto God. Gal.ii.19.—Though we must discharge the Duties of the Law, and live in Conformity to it: Yet these must be done with a Gospel-Spirit, from Go­spel-Principles and Motives. What the Law could not do, in that it was weak through the Flesh, God send­ing his own Son, in the Likeness of sinful Flesh and for Sin, condemned Sin in the Flesh. Would you then maintain a truly spiritual Life, The Life which you live in the Flesh, must be by the Faith of the Son of God. Gal. ii. 20. Would you maintain a Conver­sation worthy of your holy Profession, your good Con­versation must be in Christ. I Pet. iii. 16. Would you live in the Love of God and your Neighbour, it is Faith which works by Love. Gal. v. 6. Would you get a Victory over the World, and all its Al­lurements, This is the Victory that overcometh the [Page 332] World, even our Faith. I Joh. v. 4. Would you be able to withstand Temptations, It is the Shield of Faith, by which you will be able to quench the fiery Darts of the Wicked. Eph. vi. 16. Would you walk honestly as in the Day, you must put on the Lord Jesus Christ. Rom. xiii. 13, 14. Would you be strengthned in the Service of God against all Op­position, you must be strong in the Lord, and in the Power of his Might. Eph. vi. 10. Would you have your Heart purified from sinful Lusts, Appetites and Passions, you must get your Heart purified by Faith. Acts xv. 9. Would you go on in your Way rejoicing, you must rejoice in Christ Jesus, having no Confidence in the Flesh. Phil. iii. 3. Would you persevere in the Fear and Service of God, you must be kept by the Power of God through Faith unto Salva­tion. I Pet. i. 5.—Sir, it is not your Business to run without Legs, or fly without Wings: But to go forth in the Strength of the Lord God. Despair of all Sufficiency of your own, to mortify your Corruptions, and quicken your Soul in the Ways of God and Godliness. Humbly repair to the Lord Jesus Christ, and cheerfully trust in him for Grace and Strength, to make a successful Progress in your spiritual Course. Let not your Imperfections or Corruptions discourage you; nor let your good Purposes or Performances be the Ground of your Hopes: but in a diligent Use of Gospel-Means, com­mit you [...] Way to the Lord, trust also in him, and be will bring it to pass. I think, you can't so far misun­derstand me, as to suppose I am exhorting you to depend on Christ for Holiness, in the careless Neg­lect of good Works. This would be Presumption, and not Faith. No! I am exhorting you to a realizing Impression, that your good Works will not [Page 333] sanctify your Heart, your Affections, or Conversa­tion; when you have done all you can, that you must rely wholly upon the Lord Jesus Christ, and that you may rely confidently upon him, to fulfill the good Pleasure of his Goodness in your Soul; and carry you on from Grace to Grace, and from Strength to Strength, till you come to the Measure of the Stature of a perfect Man in Christ Jesus.—Thus I have shewn you negatively in some Instances, to what Purposes our good Works are not necessary, and in what Respects they may not be depended upon.

I proceed in the next Place to shew you affir­matively, in what Respects they are of Necessity; and to what Purposes they must be done, by all those who would approve themselves Christians indeed.

1. Then good Works are necessary, as being one Design of our Election, Redemption, and effectual Vo­cation.—They are one End of our Election. God hath chosen us in Christ, before the Foundation of the World, that we should be holy and without Blame be­fore him in Love. Eph. i. 4. And it is by a Life of good Works, and a Progress in Holiness, that we are to make it evident to our selves, that we were chosen unto Salvation, through Sanctification of the Spi­rit, and [...] of the Truth. And according­ly we ar [...] [...]horted, in this Way, to give Dili­gence to make our Calling and Election sure.—2 Pet. i. 10.— Good Works are likewise one End and De­sign of our Redemption in Christ. He gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works. Tit. ii. 14. And they who are indeed in­terested in this Redemption, who indeed have [Page 334] believed in God our Saviour, who sincerely trust in Christ for needed Supplies, will feel the Power of his Grace, quickning their Souls, and exciting in them a zealous Carefulness to maintain good Works: and therefore such have no Grounds to conclude upon their Interest in Christ, who live careless sensual Lives, in the Neglect of Duty to God, of Righte­ousness or Charity to Men; or in a willing Indul­gence of any Way of Sinning.—I may add, good Works are also the End of our Vocation. God hath called us unto Holiness. I Thess. iv. 7. We are ac­cordingly instructed, that as he which hath called us is holy, so we should be holy in all Manner of Conver­sation. I Pet. i. 15. None therefore have any Grounds to flatter themselves with the Dream of a regenerate State, while they indulge themselves in any sinful Way, or live in the Neglect of good Works; whatever Experiences they may pretend to, or whatever Joys and Comforts they may en­tertain. This we are to affirm constantly, that they which believe in God, must be and will be careful to maintain good Works. Tit. iii. 8. Tho' good Works are not the Fountain and Foundation of a renewed Nature, they are always the Streams that flow from that Fountain, and the Superstructure upon that Foundation. Though they don't sanctify us, they are the natural and necessary Actings and Opera­tions of a sanctified Heart. An unholy Life gives the Lie to our Profession of an holy State: and in­fers on us the just Denomination of Liars. (I. Joh. 2. 4.)—It defeats all Pretensions to effectual Call­ing; it contradicts the very End of Conversion; and is contrary to the unalterable Tendency of the new Nature. Grace is given for Exercise; and is a vital, operative Principle. We shall therefore [Page 335] receive the Grace of God in vain, if the Principle be not exerted in agreeable Practice.

2. Good Works are necessary, as they belong to the Way leading to Heaven, and are preparative for the Possession of it. They are so necessary in this Respect, that it is certain, that no Man who has the Opportunity after his Conversion for a Life of good Works, will ever get to Heaven in any other Way. Without Holiness no Man shall see the Lord. Heb. xii. 14.—We must not only enter in at the strait Gate, but walk in the narrow Way which lead­eth unto Life. Christ is the supreme and compre­hensive Way: but Holiness is a subordinate and subservient Way. Neither do any walk in Christ, unless they walk before him in true Holiness.—They who would hope for [...] hereafter, must have it begun in their Souls here. Their Hearts must be in some Measure conformed to the divine Nature and Will, that they may be attempered and qualified for the Enjoyments and Employments of the heavenly World. How could such Men find Comfort and Pleasure in the eternal Service of God, to whom his Service here is ungrateful and bur­densome? None therefore are in the Way to Heaven, but they who by a Life of Holiness are preparing, and labouring after a Meetness to be Par­takers of an Inheritance among the Saints in Light.—There is nothing more certain, than that a Life of Sin and Impiety, Sloth and Irreligion, leads down to the Chambers of Death: And it is therefore equally certain, that Christ Jesus leads none to Heaven in that Road. It is true indeed, that we may be in the Way to Heaven, while compassed with many Infirmities, while groaning under much Deadness and Formality in [Page 336] Duty, while liable to many involuntary Surprises into Sin, while greatly defective in our religious Attainments, and in our Conduct, both towards God and Man. But they have not this Hope, who live in the wilful Neglect of known Duty, who deliberately indulge themselves in known Ways of sinning against God, who roll any Iniquity as a sweet Morsel under their Tongue; or live in an allow'd Violation of the Laws of Righteousness, Charity, and Peace towards Men. If any Man have not the Spirit of Christ, he is none of his. And if any Man have the Spirit of Christ, the Fruit of the Spirit in him will be Love, Joy, Peace, Long-Suf­fering, Gentleness, Goodness, Faith, Meekness, Tem­perance: And they who live in the Spirit, will also walk in the Spirit. We must by a patient Continu­ance in well doing, seek for Glory, Honour, and Im­mortality, if we would inherit eternal Life.

3. Good Works are necessary as Acts of Obedience to God's Commands; and a just Acknowledgment of his Dominion over us.—By Right of Creation, the blessed God has an unalienable Claim to Homage and Honour from us. By the immutable Laws of our very Being and Nature, as his Creatures and Dependents, we are under Bonds of Subjection and Obedience to Him. The Grace of the Gospel does not cancel those natural Obligations, or lessen the Force of them. Christ came not to destroy the Law: Nor do we make void the Law through Faith, but rather establish it. The great God has not laid down his Right of Sovereignty and Dominion over us, by affording us a Medium of Reconciliation to him­self, and a Title to eternal Happiness: But rather has that Way laid us under further and stronger Obligations to Obedience. Our Freedom from the [Page 337] Curses and severe Demands of the moral Law, as a Covenant of Life, is so far from freeing us of our Duty towards it as a Rule of Practice, or excusing us from a careful Observance of its Precepts, that the glorious Liberty we are made Partakers of, is given us for this very End, that we may serve God without Fear, in Holiness and Righteousness before him, all the Days of our Lives. Though the moral Law be presented to us now under some different Respects and Considerations, from what it was originally, yet the same Law remains the Rule of Obedience, con­firmed and enforced (as such) by the Gospel it self. Whence it follows, that to live a careless, sinful, sensual, worldly Life, in the Neglect of our Duty towards God and our Neighbour and our selves, is more aggravated Rebellion against God, than the same Life of Impiety would have been under the Covenant of Works. For now a Life of Impiety is not only a Violation of the Precepts of the Law, but of the Gospel too. And the greater Discoveries God has been pleased to make of his glorious Per­fections, the greater Manifestations he has made of his Goodness and Mercy, the greater are our Obligations to Obedience, and consequently the greater will be our Rebellion, as well as Ingratitude, if we continue disobedient.—We are therefore to consider, that instead of God's suspending his Right of Dominion, or abating our Obligations to Obe­dience, under the present Dispensation of Gospel-Light and Love, he requires and expects of us greater Watchfulness and Care to please and hon­our him, greater Purity and Holiness, than under the more legal and imperfect Dispensation of Moses. It is undoubtedly true, that those Sins and Imper­fections, which were consistent with a State of [Page 338] Grace, under the Mosaic Dispensation, are not so now under the Christian Dispensation; wherein not only we have more Light and Knowledge, but Christians indeed do obtain more purifying and quickning Influences of the Spirit, than they then ordinarily did.—There is therefore no Room to extenuate our Falls into Sin, by the Examples of the Jewish Saints. For though that Ministration was glorious, yet the Ministration of the Spirit is more glorious, has a Glory that vastly excelleth. (2 Cor. iii. 8, 9, 10.) By the Beholding of which Glory of the Lord, we are changed into the same Image, from Glory to Glory. ( v. 18.) Our enjoying the Promises of the Gospel lays us under the strongest and most indispensable Obligations, to cleanse our selves from all Filthiness of Flesh and Spirit, and to perfect Holiness in the Fear of God. 2. Cor. vii. I.— God forbid, that any of us should continue in Sin, that Grace may abound; or turn the Grace of God into Lasciviousness. This would determine us to be ungodly Men, who deny the only Lord God, and our Lord Jesus Christ. (Jude 4.) Thence it is, that the Disobedience of Gospel-Sinners will bring upon them the greatest and most dreadful Damnation. See Heb. 10. 29.

4. Good Works are necessary, as Expressions of our Gratitude to God for all his Goodness to us, more especially for Gospel-Grace, and most espe­cially for the gracious Influences of his blessed Spi­rit.—Impossible it is, for us to have any due Con­ception, how great our Debt of Gratitude is, to our infinite Benefactor. He has made us, and not we our selves, his Hands have fram'd and fashion'd us round about. He has preserv'd us through innume­rable Difficulties and Dangers; and all our Lives continually follow'd us with Loving-kindness and [Page 339] tender Mercies. He has made this mighty Globe for our Use, with all its amazing Variety of Fur­niture, fitted to supply us with whatever is neces­sary, convenient, comfortable or delightful. He has distinguish'd us from very much the greatest Part of our Fellow-Creatures, by the Abundance of our Enjoyments, and the Greatness of our Privi­leges.—And if all these, and the innumerable other Instances of the inexpressible Kindness and Good­ness of God to us, be not sufficient to excite our Gratitude, and to attract our Affections to such an infinite Fountain of Benevolence, yet certainly our Redemption by Jesus Christ, our Enjoyment of Go­spel-Ordinances, our Advantages to live to God in this World, and to be eternally happy in the En­joyment of him in the future State of everlasting Light and Love, are enough to carry our Minds beyond Admiration, and even to overwhelm them with Astonishment. And what Returns does the glorious God expect from us, for all this? No more, than the Love and Obedience of our thankful Hearts & fruitful Lives: No more than to live to him, and delight in him, gratefully to receive, and faith­fully to improve the Benefits he is bestowing upon us. He requires Nothing of us, but that we should be ready to every good Work, out of Love and Gra­titude to God.—How unworthy shall we therefore be for ever, of one Smile of his Countenance, or the least Favour and Kindness, if the infinite Good­ness of God, his infinite Love and Compassion in Christ, don't constrain us, to renounce our Lusts and Idols, and make it our delightful Endeavour to seek and serve him!—He may well expostulate with such, as with his an [...]ient People, Will ye thus re­quite the Lord, O foolish People, and unwise! He [Page 340] justly may, and certainly will exclude such from the Glory and Blessedness of his eternal Praises, who han't Hearts to love him, and serve him, and praise him here.—They who have ever tasted that the Lord is gracious, and have any becoming Sense of their Obligations to him, will study what they shall render to the Lord, for all his Benefits; they will delight in Endeavours to glorify him; they will be solici­tously careful of a constant Conformity to his Will, and take a peculiar Pleasure and Pains in following after Holiness.

5. As I have distinctly consider'd in my last, Good Works are necessary Evidences of the Truth and Sincerity of our Faith in Christ. And I need only add here, It is a faithful Saying, which can't be too much insisted upon, that they who pretend to have believed in God, must be careful to maintain good Works. All their Profession of Religion, all their imaginary Faith in Christ, all their Peace and Joy, all their Appearance in the Cause of Truth, all their seeming Zeal for the Glory of God, the Interest of Religion, and the Conversion and Salvation of Sinners, or whatever else they may suppose Evi­dences of their renewed State, will prove but as sounding Brass and a tinkling Cymbal, without a real Life of good Works.—Such are greatly to be pitied, who can have Peace from any supposed Experiences of Grace, while they walk in the Imaginations of their own Hearts. The Lord Jesus Christ will own none as belonging to him, but those who are a pe­culiar People, in some Measure, zealous of good Works. He will in the Day of Accounts declare to all others, that he never knew them; and sentence them to depart from him, as Workers of Iniquity.—But to this I have spoken particularly already.—And therefore [Page 341] shall only subjoin here, that Obedience is the ge­nuine Exercise, and therefore a necessary Evidence of Faith unfeigned. What are good Works, but Works of Faith; or Faith in Operation, exciting other Graces to their proper Action and Exercise? Without we exemplify the Obedience of Faith, our Faith is vain.

6. Good Works are necessary to honour our Pro­fession, to adorn the Doctrine of God our Saviour, and to bring Glory to his Name.—There is Nothing infers a greater Scandal upon our holy Religion, than the unsanctified Lives of its Professors. This gives Occasion to the Enemies of the Cross of Christ, to blaspheme his Name, and speak Evil of the Way of Truth; to call Religion itself a Cheat; and judge all that make an Appearance of Holiness, to be Hypocrites and false Pretenders. This casts a stum­bling-Block in the Way of poor Souls, that are be­ginning to look Zion ward; and proves a sad Temp­tation to Apostasy. This hardens secure Sinners in their sinful Courses; and pacifies their Consci­ences, from the Thought that such who make Pre­tences to Religion, are impious and Wicked, as well as they. And what is still worse, if while we seek to be justified by Christ, we our selves also are found Sinners, this brings great Dishonour upon our bless­ed Saviour, as though he were the Minister of Sin; and has a dreadful Tendency to render the Means of Grace ineffectual, to quench the Spirit, and to drive the very Form, as well as Power of Godliness out of the World.—You therefore see the Necessity of good Works and of a holy Life, if we have any Value for the Interests of Christ's Kingdom in the World, any Pity to the precious Souls of Men, any Regard to the Honour of our blessed Saviour, [Page 342] and the holy Religion which we profess; and any Desire to escape having the Guilt of other Men's Sins, as well as our own, charged to our Account in the Day of Christ.—If there be any Force in these and many other like Motives, to prompt us to a Life of Holiness, we who profess our selves Christians, should approve our selves a chosen Gene­ration, a royal Priesthood, an holy Nation, a peculiar People, to shew forth the Praises of him, who has called us out of Darkness into his marvellous Light. I Pet. ii. 9.—Indeed the chief End of Man is to glorify God! 'Tis the Design of our Creation: and 'tis the Design of our Redemption. For ye are bought with a Price; therefore glorify God, in your Body, and in your Spirit, which are God's. I Cor. vi. 20. 'Tis the Design of our Baptism and Profession, and of all our Experience of the Operations of the Spirit of Grace; and should be the Scope of all our Con­versation and Practice.—But, how shall we act in Cor­respondence to this Design, unless we care for the Things of the Lord, that we may be holy, both in Body and Spirit; diligently following every good Work? We should study, whatever we do, to do all to the Glory of God. I Cor. x. 31. And to this Purpose it is necessary, that we follow not that which is evil, but that which is good. For by breaking the Law, we dishonour God; but herein is he glorify'd, that we bear much Fruit, in an exemplary and useful Life.

7. Good Works are likewise necessary to our in­ward Peace and Comfort.—We often see that Obser­vation verified, that the Wicked are like a troubled Sea when it cannot rest, whose Waters cast up Mire and Dirt; and that there is no Peace to the Wicked. They must have seared Consciences indeed, who can have peaceable Minds in a Progress of Sin, and [Page 343] in the Neglect of practical Godliness. A truly tender Conscience will always remonstrate against the Indulgence of any Sin, either of Omission or Commission. And how unhappy and uncomforta­ble a Life is it, to have our own Hearts condem­ning us; to have a Worm gnawing in our Breasts, to have Conscience applying the Terrors of the Law, and representing to us our Guilt and Danger? And yet this cannot be avoided without a Life of good Works. We cannot have Grounds of Rejoic­ing, but from the Testimony of our Consciences, that in Simplicity and godly Sincerity, not with fleshly Wis­dom, but by the Grace of God we have had our Conver­sation in the World. 2 Cor. i. 12.—As they who live careless and sensual Lives, cannot have good Evidences of a renewed Nature and a safe State, they must necessarily be Strangers to that Joy and Comfort, which flows from the refreshing Views of an Interest in the Covenant of Grace, and from the Sense of our having the eternal God for our Father and Friend, compassionately to provide for us here, and to make us eternally happy in the Enjoyment of himself.—They must likewise be altogether Strangers to the unspeakable Consolation, which flows from a Life of Communion with God. For this is never obtain'd without a Progress of Holi­ness and good Works.—If therefore we would have the continual Feast of a peaceful Conscience; if we would enjoy a comfortable View of the divine Favour, and rejoice in Hope of the Glory of God; if we would find by blessed Experience, that the Ways of Wisdom are Ways of Pleasantness and all her Paths Peace; if we would obtain the Sealings of the blessed Spirit, the Earnest of our eternal Inheritance, and the Foretaste of heavenly Happiness, which [Page 344] Enjoyments vastly preferable to all the Pleasures of Sense, we must add to our Faith Virtue, and main­tain a Life of Holiness and good Works. For if we say, that we have Fellowship with him, and walk in Darkness, we lie, and do not the Truth, 1 Joh. i. 6. But then shall I not be ashamed, when I have Respect to all God's Commandments. Great Peace have they which love his Law; and nothing shall offend them. Psal. cxix. 6, 165.

I might in several other Particulars exemplify to you the Necessity of good Works: but you'll pro­bably acknowledge, that I have said enough already, to take off the Odium cast upon us, as if we deny'd the Necessity of good Works in reference to Salva­tion. I shall therefore only add, —

8. Good Works are necessary in Order to our escaping eternal Ruin and Misery.—I have shewn you indeed, and I think sufficiently prov'd, that they are not necessary as an Atonement for our Sins, or as what will appease the Wrath of God, and procure us an Acquittance from Guilt, and a Right to be freed from Condemnation. But still it is nevertheless certain, that in Fact no Man will escape the amazing Horrors of eternal Perdition, who has had Opportunity for a religious Life, and yet has not been fruitful in good Works.—This will be the final Test, to prove our Sincerity to­wards God: and the eternal Judgment will turn upon this Evidence.—The great Judge of the World will quickly appear, and his Reward will be with him, to render unto every Man according as his Works have been; and then he will inflict on those who are contentious and do not obey the Truth, but obey Unrighteousness, Indignation and Wrath, Tribulation and Anguish. Rom. ii. 8, 9.

[Page 345]As therefore it is not a small Matter to inha­bit the dreadful Flames of Hell, the Seat of enraged Justice and burning Vengeance, through eternal Ages, it cannot but be of the greatest Im­portance to take Pains to escape it; to repent and obey the Gospel, to watch and pray, to be active and diligent in all the Ways of Religion, if so be we may be accounted worthy to escape that tremendous Misery, and made meet to stand before the Son of Man.—We have no other Choice before us, but to be holy here, or unhappy for ever. We must obtain Grace from God, and live to him in the Exercise of Grace, or be separated from his Pre­sence for ever, as unmeet Objects of his Favour. And will not all readily acknowledge, that the for­mer is infinitely to be preferred by every one, who has any just value for his present Interest, or for his eternal Happiness!—How absurd is it in the View of common Reason, to love Death, or chuse an evident Token of Perdition, by being the Servants of Sin, and obeying it in the Lusts thereof!

I hope, Sir, I have now answer'd not only your Question, but your Expectation. And yet that I may obviate all Mistakes, I will endeavour to give you a Review of the whole, in some plain familiar and practical Directions.

If you suppose your self in an unregenerate State, be found most earnestly diligent in the Duties of Religion, in the Use of the Means of Grace, and in Endeavours of a Conformity of Life to the Will of God, as the Way in which God will be enquired of by you, that he may bestow his converting and sanctifying Grace upon you.—It is true, that God is the sovereign Author and Donor of his own spe­cial Favours: but it is also true, that he has given [Page 346] you no Encouragement to hope for them, in any other Way but that of Duty.—In this Way there­fore do you be found; pleading with him for the Influences of his Holy Spirit, to draw you to Christ, and to work the Work of Faith with Power in your Soul. In this Way you may hope in his Mercy, not indeed for the Sake of your Duties, but for the Sake of Christ's infinite Merits, and the boundless Grace and Goodness of the divine Na­ture. But in the Neglect of this Way of Duty, you have not the least Encouragement from the Word of God, to hope for the renewing Influ­ences of the blessed Spirit; without which you are undone eternally.

However, tho' even an unregenerate Man must thus strive to enter in at the strait Gate, you must yet consider and realize to your self, that you are utterly uncapable of that Obedience which the Gos­pel requires, without Faith in Christ.— Faith is the first Act of evangelical Obedience, the Root of all other Graces, and the Principle of all such religious Duties as God will own & accept. For without Faith it is impossible to please God, Heb. xi. 6. You must live in the Spirit, before you can walk in the Spirit.—Your first Business therefore is, not only earnestly to pray to God, that he would draw you to Christ: but you must endeavour to look to this precious Saviour, as to a sufficient Fountain of all Grace, trusting your Soul in his Hands, with encouraging Hope of Justification by his Righteousness, and Sanctification by his Spirit. If your Faith be sin­cere, you thereby lay a Foundation of spiritual and acceptable Obedience: but if not, the best Works that you can perform, will be only external, hy­pocritical, legal, and slavish Performances.—You [Page 347] must therefore be bro't to act Faith in Christ for Holiness, as the Beginning of that Salvation which you hope to obtain from him. You are not to look upon a Life of Holiness and spiritual Obedience, as the Condition of your Salvation, but as the Salva­tion it self, which you hope for, actually begun in your Soul; and you have as much Warrant from the Invitations and Promises of the Gospel, to trust in the Lord Jesus Christ for this Renovation of your Nature by his Spirit, as for the Justification of your Person by his Blood, or for an eternal Inheritance with the Saints in Light. And you must accord­ingly depend upon him for it, and ask it of him in Faith, or never obtain it.

I have proposed these Things to you, upon the Supposition that you have not satisfying Evidences of a converted State.—Let us now then suppose the Case to be otherwise; and you comfortably per­suaded, that you have experienced the happy Change. An humble and chearful Dependance upon Christ for new Supplies of Grace, must still be the Source of your persevering Obedience. Go on then to trust in him; and you'll find that he won't fail your Expectations. You'll find, that his Grace is sufficient for you.

But don't deceive your self with an Imagination of your trusting in Christ, amidst a Course of sinful Negligence and Inactivity. Remember, that good Works are of indispensable Obligation, and of abso­lute Necessity in the Respects before-mention'd. You must not only trust in Christ to fulfil his good Pleasure in you: but you must live to him, in the Exercise of that Grace and Strength, which you derive from him.—In a humble Confidence in his sanctifying and quickning Influences, you must take [Page 348] Heed to your self, and keep your Soul with all Diligence; you must see to it, that your Heart be right with God; that you delight in the Law of the Lord after the inward Man; that you maintain a strict Watch over your Affections, as well as Conversation; that you neglect no known Duty, toward God or Man; that you carefully improve your Time, and other Talents committed to your Trust; and endeavour, in a constant Course, to maintain a holy, humble, fruitful, thankful Life. And remember, that one Instance of Good Works, which God requires of you, is a daily Repentance of your sinful Defects; and a daily Mourning after a further Progress in Holiness.—After an Espousal to Christ by Faith, this is the Way, and the only Way of Comfort here and Hap­piness hereafter.

That I might set this important Point in as clear a Light as possible, I have labour'd to represent it in different Views; and thereby have necessarily run into some Repetitions, for which I depend upon your Candour:—Now, That the Lord would bless my Endeavours for your best Good, is the Prayer of,

LETTER XVII. Wherein the Nature of the Believer's Union to CHRIST is briefly explain'd, and the Necessity of it asserted and defended.

IF you mean no more by your ‘ Ignorance of the Nature of that Union to Christ, which I so often [Page 349] mention'd,’ but that you cannot form any adequate Idea of this incomprehensible Mystery, it is nothing wonderful. There are Multitudes of Things, whose Existence you are most intimately acquainted with, yet of whose special Manner of Existence you can have no Idea.—You have no Reason therefore to doubt of the Believer's Union to Christ, because you don't understand the Mode of it, any more than you have to doubt of the Union of your own Soul and Body, because you don't understand the Mode of it. 'Tis a sufficient Confirmation of the Truth of this Doctrine, that it is revealed in the Word of God. 'Tis sufficient for our present imperfect State, to know so much of the Nature of this Union as God has been pleased to reveal in the blessed Oracles of Truth.—It is your Mistake, to suppose, that ‘ our Divines do but occasionally mention this Doctrine; but don't pretend to explain it.’ Numbers of Divines have written well upon the delightful Subject: tho', I confess, it is too little consider'd by many of our practical Writers (as it ought to be consider'd) as being the Foundation of both our Practice and Hope. Were it more distinctly consider'd, more particularly ex­plain'd, and more frequently insisted upon, im­prov'd and apply'd, both from the Pulpit and the Press, than it is, it would be a probable Means to check the Growth of those dangerous Errors, which prevail among us; and to give Men a deeper Sense of the Necessity of experimental vital Piety, in Order to a well-grounded Hope of the Favour of God.—You have therefore Reason to desire "a just, plain and familiar View of this Doctrine." And I shall endeavour according to your Desire, in as plain and easy a Manner as I can, to [Page 350] give a brief and distinct Answer to your several Questions.

Your first Question is, ‘ What is the Nature of that Union to Christ, which the Scriptures speak of; and what are we to understand by it?’

In Answer to this Question, it may be proper in the first Place, to give you a brief View of the various Representations of this Union, in the Word of God; and from thence proceed to take some Notice of the special Nature of it, as it is repre­sented in the Scriptures.

It is sometimes represented in Scripture, by the strongest Expressions that human Language can admit, and even compared to the Union between God the Father and God the Son.—Thus, Jo [...]. xvii. 11, 21, 22, 23. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as We are.—That they all may be one, as thou Father art in Me, and I in Thee, that they also may be one in Us.—That they may be one, even as We are one. I in them, and thou in me, that they may be made perfect in one.

This Union is sometimes represented in Scrip­ture by lively Metaphors and Resemblances.

It is compared to the Union of a Vine and its Branches. Thus, Job. xv. 4, 5. Abide in me, and I in you. As the Branch cannot bear Fruit of it self, except it abide in the Vine: no more can ye, except ye abide in me. I am the Vine, and ye are the Branches. He that abideth in me and I in him, the same bringeth forth much Fruit: For without me ye can do Nothing.

It is compared to the Union of our Meat and Drink with our Bodies. Thus, Job. vi. 56, 57. He that eateth my Flesh, and drinketh my Blood, dwell­eth in me, and I in him. As the living Father hath [Page 351] sent me, and I live by the Father: so he that eateth me, even he shall live by me.

It is frequently compared to the Union of the Body to the Head. Thus, Eph. iv. 15, 16. But speaking the Truth in Love, may grow up into him in all Things, which is the Head, even Christ: From whom the whole Body fitly joined together, and com­pacted by that which every Joint supplieth, according to the effectual working in the Measure of every Part, maketh Increase of the Body, unto the edifying it self in Love.

It is sometimes compared to the conjugal Union. Thus, Eph. v. 23, 30. For the Husband is the Head of the Wife, even as Christ is the Head of the Church, and he is the Saviour of the Body.—For we are Mem­bers of his Body, of his Flesh and of his Bones. Rom. vii. 4. Wherefore my Brethren, ye also are become dead to the Law by the Body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth Fruit unto God.

It is likewise compared to the Union of a Build­ing, whereof Christ is consider'd as the Foundation or chief Corner-Stone. Thus, 1 Pet. ii. 4, 5, 6. To whom coming as unto a living Stone, disallowed in­deed of Men, but chosen of God and precious, ye also are built up a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contain'd in the Scripture, Behold, I lay in Sion a chief Corner-Stone, elect, precious.

I might add, that this Union is sometimes repre­sented in Scripture by an Identify or Sameness of Spirit. Thus, 1 Cor. vi. 17. He that is joined unto the Lord is one Spirit.

It is sometimes represented by an Identity of Body. Thus, 1 Cor. xii. 12, 27. For as the Body [Page 352] is one, and hath many Members; and all the Mem­bers of that Body being many, are one Body; so also is Christ.—Now ye are the Body of Christ, and Members in particular.

It is also represented by an Identity of Interest. Mat. xxv. 40. Verily I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me.—Christ and Believers have one common Father. Joh. xx. 17. I ascend unto my Father, and your Father; and to my God, and your God. They have one common Inheritance. Rom. viii. 17. Heirs of God, and Joint-Heirs with Christ. And they have one common Place of eternal Re­sidence. Joh. xiv. 3. And if I go and prepare a Place for you, I will come again, and receive you unto my self, that where I am, there ye may be also.

From this brief and general View of the scrip­tural Representations of our Union with Christ, I now proceed to consider, something distinctly, what is the special Nature of this Union, and what we are to understand by it. Now it may not be im­proper, in the first Place, to consider it negatively, and say what it is not, before I enter upon an affirmative Explication and Illustration of it.

I need not take any Pains to convince you, that this Union is not an essential or personal Union.—The Union of the Trinity in the Godhead, is essential: The Union of the divine and human Nature in Christ, is personal. But it were Blasphemy, to suppose either of these Kinds of Union, in the Case before us. Should we suppose the former, we should attribute divine Perfection to our selves. Should we suppose the latter, we should make our selves Joint-Mediators of the Covenant, with the glorious Redeemer. Either of which are too hor­ribly [Page 353] profane, to find any Admission into our Minds.—Though Christ and Believers are one, as He and the Father are one, this is to be understood with Respect to the Resemblance there is, in Point of Reality and Nearness of Union; and not with Respect to the Nature and Kind of it.

It is likewise unnecessary to endeavour to prove to you, that this Union is not of the same Kind with those natural and local Unions, with which we are acquainted.—Tho' the Word UNION is apt to carry away our Minds into an Imagination of a Contact, Mixture, Inhesion, or the like, we are to remember, that these are too gross and low Con­ceptions of this astonishing Mystery, to be enter­tain'd by us. We are to remember, that our Union is to Him, who is by the right Hand of God exalted, and who is sat down on the right Hand of the Majesty on high.

These Things need not be insisted upon; the mere proposing of 'em compels your Assent. But it seems there is another Thing requires more par­ticular Consideration, which is, that the Union I am treating of, is not to be consider'd as a mere civil or political Union.—It is thro' Want of a right View of this Gospel-Mystery, that you tell me, ‘You can understand no more by our being united to Christ, than a near Relation to him as our Lord and Saviour;’ and ‘ if there be any more imply'd in it than a relative and political Union (you con­fess) you have no Idea of it.’—I hope, Sir, your internal Experience has in this Case gone beyond your Speculation: Your State (I think) must other­wise be most dangerous and miserable. If you'll view the scriptural Representations, which I have already given of this Matter, you must see, that [Page 354] there is much more, than a meer relative, civil, or political Union, imply'd in those emphatical Ex­pressions, of being one with Christ, as he is one with the Father; of abiding in him and he in us; of being united as the Vine and the Branches; of being so joined to the Lord, as to be one Spirit with him; of being the Body of Christ, and Members in particular; with others of the like Nature. It is impossible to give any rational Construction of these and the like Passages of Scripture, upon the Supposition of a mere political Union.—And you must acknow­ledge, that a political or relative Union is not pe­culiar to Believers. All Power is given to Christ, both in Heaven and Earth. Angels, Men, and De­vils are in this Sense united under the Kingdom and Government of the Lord Jesus Christ; and shall accordingly be all accountable to him, in the Day of Retribution. This therefore cannot be the Meaning of the Union in Question.

I shall now proceed to consider affirmatively (ac­cording to the Light given us in the Scripture) what the Nature of this Union is. And here,

1. It must be consider'd as a mystical Union. This (says the Apostle) is a great Mystery. Eph. v. 32. So great, as to admit of no clear and full Illustration, at least in this imperfect State. From whence we have a further Evidence, that it is not a mere relative and political Union, in which there is nothing mysterious, Nothing but what is familiar and easy enough to be understood; while the U­nion under Consideration, is altogether incompre­hensible.—The Reality and Certainty of this Union is clearly revealed, and the blessed Effects of it are experienced by all the Children of God: but the Manner of it (like the Divine Person, God in­carnate, [Page 355] to whom we are united) is not only above our Knowledge, but above our Search and Inquiry. This may perhaps be Matter of Prejudice in [...]he Minds of some, against the Doctrine before us, that it is inscrutable and unintelligible: But the same Objection lies against the most important Articles of our Faith and Hope; and even against many undoubted Certainties in the Kingdom of Nature, as well as of Grace. There is the same Reason to doubt of the Union of the three Persons in the Godhead, of the Union of the divine and human Natures in the Person of the Son of God, and even of the Union of our own Souls and Bodies.—We may have Reason to believe, what our Reason cannot search out, nor inquire into: And when that is the Case, the more mysterious and unsearch­able is the Modus of any Thing, which God hath revealed, the more should it be the Subject of our Acknowledgement and Admiration. Thus in the present Case, because this is the Lord's Doing, and marvellous in our Eyes; therefore should we adore the wonderful Dispensation of Grace, and rejoice and be glad in it.

2. I must also observe to you, that this is a spi­ritual Union. Such an Union whereby being join'd to the Lord, we are one Spirit with him. 1 Cor. vi. 17. By which we may understand, that Believers partake of the same Divine Spirit, and the same Divine Influences and Operations, with our blessed Mediator and Master: This Difference being ex­cepted, that we have only lower Degrees of the Divine Communications; but to him God giveth not the Spirit by Measure. We partake of the Rays; he of the full Sun of divine Light and Grace; and in him are all the Treasures of Grace, as in the Re­pository [Page 356] or Fountain, from whence we derive those Supplies, which we are Partakers of.—The blessed Spirit, who is in Christ an infinite Fountain of all Grace, communicates some Emanations of the same Grace to us, whereby we are (tho' in a low and im­perfect Degree) conform'd to the divine Will, made Partakers of the Divine Nature, have Christ dwelling in us, and we in him.—I confess, I am afraid, in this mysterious Depth of divine Wisdom and Grace, of darkening Counsel by Words without Knowledge. I shall therefore not adventure to inquire into the Modality of this Unity of Spirit in Christ and Be­lievers; but only endeavour to consider it in a scriptural and practical Light: in such a Light, as it is necessary it should be consider'd and under­stood, by all that would obtain a sure Foundation of Hope, and needed Supplies of Grace and Strength, for a holy and spiritual Walk with God.

Let it then be first observ'd, that by this Union Believers have all needful Supplies of Grace treasur­ed up for them in Christ. In which Respect, it is said, All Things are theirs: for they are Christ's; and Christ is God's. 1 Cor. iii. 21, 23.—IN Christ are hid all the Treasures of Wisdom and Knowledge: and we are compleat IN him, who is the Head of all Principa­lity and Power. Col. ii. 3, 10. By which Means Be­lievers are blessed with all spiritual Blessings in hea­venly Places IN Christ. Eph. i. 3. And Christ is made of God unto them Wisdom, and Righteousness, and Sanctification, and Redemption. 1. Cor. i. 30.—By these and other like Texts of Scripture, Believers have Matter of great Consolation, even in their sharpest Temptations and lowest Frames; in that how dead soever their Affections may be, and how dark so­ever their Circumstances may appear, they have an [Page 357] inexhaustible Fountain of Grace treasured up for 'em in Christ; and by Virtue of their Union to him, they have an Interest in his Person, they have an Inter­est in his Graces, and are secure of all necessary Communications of Grace as he shall see their Case require.—The Believer's Refuge therefore, in all his Trials, in all his prevailing Darkness, Deadness, Temptation and Imperfection, is to act Faith in Christ, for Grace to help in Time of Need. There is a sufficient Stock laid up for him in the Hands of Christ; and if he will reach forth the Hand of the Soul, and by a believing View of the Fulness of Christ be ready to receive, he shall surely find the Grace of Christ sufficient for him; and the Strength of Christ made perfect in his Weakness. If he will eat Christ's Flesh and drink his Blood, that is, if he will exercise a lively Faith in him, he shall by Vir­tue of this Communication of the Spirit of Grace, dwell in Christ and Christ in him. Joh. vi. 56.

Hence also Believers by being joined to the Lord, are one Spirit with him in another Respect. They have the same Mind in them, that is in Christ Jesus.—They have the Interest of the Redeemer's King­dom at Heart, as their own Interest.—They have their Wills in some measure subjected to the Will of Christ.—They who abide in him, do carefully endeavour to walk even as he walked, to make him their Exemplar, in the Regulation of their Affec­tions, Appetites, Passions, and of their whole Conduct and Conversation; in their Aims, Desires, Delights, Love to, and Zeal for the Service of God, in Love to the Brethren; and in their Diligence and Activity in doing the Work he has appointed them, while it is Day.— He that thus keepeth his Com­mandments, dwelleth in Christ and Christ in him: and [Page 358] hereby we know that he abideth in us, by the Spirit which he hath given us, 1 Joh. iii. 24. But be that hath not thus the Spirit of Christ, is none of his. Rom. viii. 9.

And hence Believers shall finally be perfected, when they come to receive the full Communicati­ons of his Grace, in the future World—It is by their Union to Christ, and Supplies derived from the Fulness which is in him, that glorified Saints at­tain to the Perfection of Knowledge and Grace. By this are they perfectly delivered from all Re­mainders of Sin and Corruption: By this are all the Powers and Faculties of their Souls brought into a glorious Conformity unto Christ himself, that they shall be like him, when they see him as be is: and by this they are compleatly qualified for the ravishing Joys of the heavenly State; and the eternal Praises of redeeming Love. In the Dispen­sation of the Fulness of Times, God will gather together in one, all Things in Christ, both which are in Heaven, and which are in Earth, even in him. That we should be to the Praise of his Glory, who first trusted in Christ. Eph. i. 10, 12.— I in them, and thou in me, that they may be made perfect in one.—Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me. Joh. xvii. 23, 24.

Here, Sir, it will be proper to make a Pause; and to consider this with a special Application to your own State.—It is proper to consider, where it is that you are looking for Supplies of Grace; to your own good Purposes and Endeavours, to your Prayers, Meditations, good Affections, and Resolu­tions; or to this inexhaustible Treasury of Grace, that there is in Christ, to be obtain'd by the renew­ed [Page 359] Exercise of Faith in him.—It is proper to con­sider, whether you are indeed join'd to the Lord; and have one Spirit with him. Whether you have a sensible Experience of the blessed Operations of the Holy Spirit, divorcing you from your Idols, mortifying your corrupt Appetites and Passions, quickning your Graces; and inflaming your Affec­tions to God and Godliness. At least, whether you are groaning under the Burden of your Imperfec­tions; and groaning after the quickning Influences of the divine Spirit in your Soul, to bring and keep you nearer to God; and whether the Spirit does thus help your Infirmities, with Groanings which cannot be attered.—It is proper to consider, whether you have the Evidence of your Union to Christ, by your being a Partaker of the divine Nature, by your stea­dy Desire and Endeavour of Conformity and Sub­jection to the divine Will, by your having the In­terest of the Redeemer's Kingdom at Heart, and by keeping your Eye upon his glorious Example, that you may follow his Steps; and whether you are still looking to him by Faith, for his quicken­ing Influences, and for an Interest in his Inter­cession, whensoever you find your self come short in these Attainments.—You will pardon this Di­gression, when you consider by what Motive it is occasioned. You will remember, that I am not explaining this fundamental Principle of Chri­stanity, as a meer Matter of Speculation, or to entertain your Curiosity; but that you may know what is the Hope of your Calling, what the Foun­dation of your Confidence; and where the Re­turns are to be made for all your Experience of Grace and Life.—But it is Time I should pro­ceed to some further Description of the Nature [Page 360] of that Union to Christ under Consideration. I shall but briefly hint at a few Particulars more.

3. Then there is such an Union between Christ and Believers, whereby the whole Church becomes the Body of Christ; and all true Believers are Mem­bers in particular.— He is given to be the Head over all Things to his Church, which is his Body, the Fulness of him that filleth all in all. Eph. i. 22, 23. Now ye are the Body of Christ, and Members in particular. 1 Cor. xiii. 27. Of whom the whole Family in Heaven and Earth is named. Eph. iii. 15.—The whole Church, whether militant or triumphant, are by their Union to Christ one Church, one Family, and one Body, whereof Christ himself is the Head. The Family in Heaven indeed, as adult Children, have their Inheritance in Possession, while the Fa­mily on Earth as Minors in their Non-age, have only necessary Supplies for their Support, Comfort and Growth, 'till they come unto a perfect Man, unto the Measure of the Stature of the Fulness of Christ. But then the Fulness of the Glory in the one, and the gradual Progress of Grace in the other, are both the Product of their Union to Christ. And as the whole Church is the Body of Christ, so each particular Believer is a Member of that Body; and hath both his Body and Soul united unto the Person of Christ; by an Union that can never be dissolved, by an Union that will not only continue with the Soul, in its separate and intermediate State: but will also continue with the Body, in its State of Dissolution, whereby its glorious Resurrection and final Renovation will be secured; and them which sleep IN Jesus, will God being with him.

4. This Union is such, that Christ and Believers have one common Interest.—I have hinted at this be­fore: [Page 361] but it requires some more particular Illustra­tion. It should then be observ'd, that in the great Design of reconciling Sinners to God, and pre­paring a chosen Number for eternal Glory, Christ and the Church were one mystical Person: so One, that what he did was imputed to them, as if done by them; and what they deserved was imputed to him, as if he had been personally obnoxious.—Thus the Lord Jesus Christ is called the LORD OUR RIGHTEOUSNESS. Jer. xxiii. 6. And the Church by Virtue of this Union to Christ, is consider'd as the same Person, and has the same Characters ascribed to her. This is the Name where­with SHE shall be called, The Lord our Righteousness. Jer. xxxiii. 16.—This Identity of Person was founded on the eternal Covenant of Redemption. The Lord Jesus Christ was foreordain'd, to the Office and Work of a Saviour and Mediator, before the Foundation of the World. I Pet. i. 20. And we were chosen in him, before the Foundation of the World; and predestinated unto the Adoption of Children by him: And thus we become accepted IN the Beloved. Eph. i. 4, 5, 6. And as he was foreordained to the Work and Office of a Redeemer, so likewise to all that Grace, Righteousness, Strength, and Glory required thereunto; not only to that which was peculiar to himself: but to that also, which was needful to be communicated to the Church, and to all that should ever believe on him, in their State of Pro­bation here, or Perfection hereafter.—And on the other Hand, as Believers were chosen in him, so they were chosen to be Partakers with him, in that com­mon Stock or Depositum committed to him, for both their present and eternal Interest and Happi­ness.—Thus the Obedience of our Lord Jesus [Page 362] Christ becomes our Righteousness, his Sufferings our Atonement; and he is a Fountain opened, for all Supplies of Grace, upon our Union to him by Faith. He bore our Sins in his own Body, upon the Tree. I. Pet. ii. 24. And we are compleat in him. Col. ii. 10. Thus likewise, the Believer's Sufferings in his Cause are the Sufferings of Christ. Col. i. 24.— In all their Afflictions, he is afflicted. Isa. lxiii. 9. The Belie­ver's Graces are the Graces of Christ, owned by and derived from him; and of his Fulness they all receive, and Grace for Grace. Joh. i. 16. And the Believer's good Conversation is in Christ. I Pet. iii. 16. In fine, the whole Interest of the Church is the Interest of Christ, and is by him taken Care of, and provided for, as his own: And the whole Interest of Christ is the Interest of the Church; and the Believer is most nearly affected with the Interest of Christ's Kingdom, as what most nearly concerns him.—Thus is the Church united to Christ; and thus has he graven her upon the Palms of his Hands, and her Walls are continually before him.

5. The Union between Christ and Believers is such as that they have thereby one common Rela­tion. He is their everlasting Father, their Head, their Husband, their Brother, their Friend, theirs by all Re­lations of nearest Intimacy. His Father is their Father, his Brethren are their Brethren; and his God is their God. Go to my Brethren; and say unto them, I ascend unto my Father and your Father; and to my God and your God. Joh. xx. 17.—Thus are Believers distinguish'd from the rest of the World, dignified and exalted above all those who are es­teemed great and honourable among Men, by their near Relation to him who is higher than the highest, and is the Prince of the Kings of the Earth.

[Page 363]6. The Union between Christ and Believers is such, that they have thereby one common Inheri­tance.—They being Children, are Heirs, Heirs of God and Joint-Heirs with Christ. Rom. viii. 7. And if I go (says the blessed Saviour) and prepare a Place for you, I will come again, and receive you unto myself, that where I am ye may be also. Joh. xiv. 3. There is Nothing can break the Band of Union be­tween Christ and Believers: the Union will not be dissolved, but perfected by Death. Neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Heighth, nor Depth, nor any other Creature, shall be able to se­parate us from the Love of God, which is in Christ Jesus our Lord. Rom. viii. 38, 39.—This is the Hope of their Calling, This the Inheritance of the Saints, that when they have a little longer strug­gled with the Temptations and Imperfections, Dis­tresses and Calamities of this militant State, they shall arrive safe to the End of their Desires and Hopes; and be ever with the Lord. They shall be like to Christ, when they see him as he is. They shall dwell in his Presence; and partake of the Joys at his right Hand for evermore.

Thus I have given you a very brief and general View of the Believer's Union to Christ, according to the Representation of it in the Scriptures; and am now prepared to consider your second Question.

You next enquire, How "this Union is effected and accomplished?

To this it is a sufficient Answer, that this Union is accomplished by the omnipotent Agency of the Spirit of God, as the Author and Efficient: and by Faith, as the Bond of Union.—Vain therefore are [Page 364] their Pretences, and they have but a delusive and de­structive Hope, who ascribe all the Change in Con­version, to meer moral Suasion; or to the Exercise of our own natural Powers or Endeavours only. It is beyond the Power of Men or Means, to persuade a Sinner into this strict and intimate Union with Christ. It infinitely exceeds the Capacity of any such sinful Worms as we are, to make our selves one with the Lord Jesus Christ, as the Father and he are one. No! We dwell in him and he in us, be­cause he hath given us of his Spirit. I Joh. iv. 13. And by one Spirit we are all baptized into one Body. I Cor. xii. 13.—Vain likewise is the Pretence of an eternal Union to Christ, or of an Union to him, from the Time of his Passion, or of his finishing the Work of our Redemption. For it is to them, and none but them, who receive him and believe on his Name, that he gives Power to become the Sons of God. Joh. i. 12. And Christ dwells in our Hearts by Faith. Eph. iii. 17.—The blessed Spirit shining with a Ray of divine Light into the Soul of a Sin­ner, thereby discovers to him his own Misery and Impotence; and shews him the Fulness and Ex­cellency of Christ, the Freeness of the Gospel. Offer, the Faithfulness of the Promises; and the Readiness of this precious Saviour to accept and save such guilty perishing Sinners as he is. This divine Light enkindles the Sinner's Desires after Christ, represents him worthy to be chosen and trusted; by which his Will is brought into a hearty Compliance with the Gospel-Offer. Thus this ad­mirable Union is accomplished. Thus by the om­ [...]ipotent Power of divine Grace, the Sinner is drawn to Christ and made one with him, in a Way most agreeable and delightful to himself, with the con­curring [Page 365] Act of his own Will; and with his full and free Consent and Choice.

I now proceed unto your third Question; ‘ Of what Necessity or Usefulness unto practical Godli­ness, is it, that we should have a just Acquaintance with this Doctrine of our Union to Jesus Christ?’

In Answer to this, I must observe, that I have already something anticipated this Enquiry. You may perceive by what has been already said upon this Subject, that it is not a Point of mere unneces­sary Speculation, of no Use or Influence upon pra­ctical and vital Religion.—And I would now en­deavour to shew you, that this is the Foundation of all practical Godliness; and that it is from Ignor­ance of, or Inattention to this Foundation of our Practice and Hope, that so many dangerous Errours have obtained in the Christian Church.—This may be represented to you in the first Place, by consi­dering this Matter with a special Application to the Subject, upon which I have lately written so particularly and largely to you.

I am first then to shew you, that our Justification before God does necessarily and immediately de­pend upon our vital Union to Jesus Christ.—It must be confessed by all Men, who know any Thing of human Nature, and have any Belief of a divine Revelation, that we have all sinned; and that we are all become guilty before God. And which Way shall guilty Sinners be reconciled to God?—This, Sir, is the most important Concern in the World. Con­sider the Question, with an Attention worthy of its infinite Consequence.—Can you quiet your Consci­ence, with Hopes of appeasing the divine Justice by your Reformations, good Endeavours, or Duties? Alas they are all so defective and sinful, that the [Page 366] Iniquity of your holy Things will greatly increase the Score; and add to the Weight of your Guilt.—Will you flatter your Hopes, from the Mercy and Goodness of the divine Nature? But what Claim can you have to Mercy, when open to the in­exorable Demands of Justice!—Do you expect Ac­ceptance with God upon Christ's Account? This is indeed a sure Foundation of Hope, for all who are interested in Christ and united to him. But what Pretence can you make to the Righteousness of Christ and the Benefits of his Redemption, if you have no Interest in him; or in any of his saving Benefits.—If you have an Interest in him, you are united to him, as I have already demonstrated. If you have not an Interest in him, you have no Plea to make for Justification and Acceptance with God upon his Account. Our Lord Jesus Christ has in­deed made a sufficient At [...]nement for Sin. He has wrought out a perfect Righteousness for Sin­ners, whereby they may be acquitted from Guilt, reconciled to God; and freely justified in his Sight. But what is this to impenitent Unbelievers, who have never been drawn to Christ by the powerful Influences of his Holy Spirit, who have never re­ceived him by Faith, so have never belong'd to him; and therefore could never have any Part in either his active or passive Obedience. If a Man abide not in me (says our blessed Lord) he is cast forth as a Branch and is withered; and Men gather them, and cast them into the Fire, and they are burned. Joh. xv. 6.—This therefore is a sufficient Evidence of the Truth of what I have before written to you upon the Doctrine of Justification. We cannot be justified by Works. We cannot be justified by a Conformity to any imaginary Law of Grace, [Page 367] without a vital Union to Christ by Faith. For he that believeth not is condemned already. Joh. iii. 18. And he that hath not the Son of God, hath not Life. 1 Joh. v. 12.—But then on the other Hand, being united to his Person, we are united to his Benefits; and partake with him in all the Merits of his Obe­dience, in his Righteousness, Victories, Graces, and Inheritance.—This then shews you, what Ne­cessity there is of your Acquaintance with the Doctrine of our Union to Christ. There is a Ne­cessity of it, that you may know what is the Foun­dation of your eternal Hope, how you may find Acceptance with God, and how you may know Christ, and the Power of his Resurrection, and the Fel­lowship of his Sufferings; and be made conformable to his Death.

Moreover, our Sanctification does likewise imme­diately and necessarily depend upon a vital Union unto the Lord Jesus Christ.—The Scriptures do indeed exhort us to be holy, as our Father which is in Heaven is holy; and to that End exhort us, to watch and pray, to crucify our Flesh with its Affecti­ons and Lusts, to mortify our Members which are upon Earth; and to place our Affections upon Things that are above; and to the like Exercises of religious Duty. But they no where exhort us to attempt these in our own Strength; or to expect a renew­ed Nature by any Performance of them within our Power.—To attempt our Sanctification merely by our own Endeavours, were to press Oyl out of a Flint. For in the Lord, shall Men say, we have Righteousness and Strength: his Grace and that only is sufficient for us; and without him we can do No­thing.—I have shewn you, that all Supplies of Grace are treasured up in Christ for us; and that we are [Page 368] to receive them all out of his Fulness. How then can we partake of them, whilst estranged and dis­united from him? Can a Branch cut off from the Vine, bring forth Fruit? No more can we except we abide in him. Joh. xv. 4. Can the Branches of an Olive-Tree flourish, without the Root? Surely we cannot bear the Root: but the Root must bear us; and we must therefore be grassed in, if we would partake of the Root and Fatness of the Olive-Tree. Rom. xi. 17.—Can we live and act, when separated from our Life? Christ is our Life. Col. iii. 4. And until he quicken us, we are dead in Trespasses and Sins. Eph. ii. 1.—In a Word, our carnal Minds are En­mity to God, we are altogether as an unclean Thing: And when Love to God can be the Pro­duction of Enmity it self; and Purity and Holi­ness, of Nothing but Defilement and Uncleanness, then, but not till then, can we be holy without an Union to Jesus Christ.—If therefore, you would ob­tain that Holiness without which no Man can see the Lord, you must with active Diligence repair to him for it. You must by Faith depend upon him, as the Fountain of all Grace. You must receive all from him; and give him the Glory of all you receive.

Our Communion with God does likewise wholly depend upon our Union to Jesus Christ.—I have al­ready shewn you, that all sanctifying Grace is deri­ved from our Union to Jesus Christ; and I think, I need not use Arguments to prove, that we cannot exercise Grace before we have it. All quickning, comforting, strengthning Grace must derive from the same Source, as converting and sanctifying Grace does.—Would you be humbled and abased before God, you must learn of Christ to be meek and [Page 369] lovely of Heart. Mat. xi. 29.—Would you have your Affections placed upon Things above, you must remember, that you are dead, and that your Life is hid with Christ in God. Col. iii. 2, 3.—Would you have Enlargement of Soul, and cheerful Hope in God's Mercy, when you approach his Presence. Christ in you is your Hope of Glory. Col. i. 27. In whom you may have Boldness and Access with Confidence by the Faith of him. Eph. iii. 12. And be accepted in the Beloved. Eph. i. 6. Would you enjoy the Earnest of your future Inheritance, it must be upon your believing in him, that you are sealed with that holy Spirit of Promise, which is the Earnest of your Inhe­ritance. Eph. i. 13, 14.—Would you have Joy and Peace in believing, you must rejoice in Christ Jesus, without Confidence in the Flesh. Phil. iii. 3.—Would you have the Communications of the divine Love to your Soul, it must be from Christ's loving you; and manifesting himself to you. Joh. xiv. 22. To conclude, certain it is that without Union there can be no Communion; and it therefore concerns you not only to consider, whether you are indeed united to Christ; and have Access to God through Faith in him: but also, whether your Deadness, Formality, and Distractions in Duty, which you so often complain of, are not owing to the Want of a cheerful Dependance upon Christ, as the Head of Influences; or else to your vain Attempts to quicken your Soul by some Endeavours of your own, without looking to him for the Incomes of his Spirit and Grace.

I may add once more, Our Perseverance in Grace here, and out Perfection of Grace in Glory, do necessarily depend upon our Union to Christ.—As we are accepted in the beloved, so it is by Christ's [Page 370] dwelling in our Hearts by Faith, that we are rooted and grounded in Love. Eph. iii. 17. We stand by Faith in him. Rom. xi. 20. It is because Christ lives, that we live also. Joh. xiv. 19. And if we do live, it is not we, but Christ liveth in us. Gal. i. 20.—We have no Source of spiritual Life, but in him: No Sta­bility in the Exercises of the spiritual Life, but by continual Supplies of Grace from him. It is because none can pluck us out of Christ's Hand, that we shall have eternal Life; and never perish. Joh. x. 28.—Here, and here only is the Believer's Stability and Security, he belongs to Christ, is a Member of his Body, of his Flesh and of his Bones and will the blessed Saviour neglect his own Body? Will he leave any of his Members to perish? Is it in the Power of Hell or Earth, of Sin or Satan, to prevail against him? Or can he who is the same yesterday to Day and for ever, change the Purposes of Love and eternal Kindness towards those whom he has once loved and united to himself? And are not all the Promises of the Believer's Perseverance, yea, and a men in Christ, with whom the Believer is one mystical and spiritual Person?—Sooner shall Hea­ven and Earth pass away, than the blessed Redeemer shall forget or neglect the Members of his Body, and the Objects of his Love: they were eternally chosen in him, they are his by Covenant, they are united to him by Faith, their Interest is his, and he is gone to take possession of their Inheritance, that where he is they may be also.—Thus are we kept by the Power of God through Faith, unto Sal­vation. But how could we stand one Day or Hour against the Efforts of our own Corruptions, the Craft, Malice, and Power of Satan's Temptations; [Page 371] and the Snares and Entanglements of a wicked World, if we were not founded upon this Rock?

And now, Sir, you are to judge, whether there be not more than a doctrinal Acquaintance with our Union to Christ necessary for us, if we would either be justified in the Sight of God, obtain that Holi­ness without which no Man can see the Lord, live near to God; or hold the Beginning of our Con­fidence stedfast to the End.

By what has been said, you can't but see, that it should be your great Enquiry, how this Union may be obtain'd, if you have not the Evidence of it, or how it should be evidenced to your self, if you are in Doubt about it.

If you have no Evidence of your Union to Christ, it concerns you to realize your natural Enmity of Heart to God, deeply to affect your Soul with a Sense of the dreadful Misery of a Christless State; and to lament before God the Pollution of your Nature, the Hardness of your Heart, the Guilt of your Sins; and the amazing Destruction and Per­dition, unto which you are thereby exposed.—It concerns you (as I have often advis'd you) to lie at Mercy, to come to the footstool of sovereign Grace, self-loathing and self-condemning, pleading with importunate Ardour, for the powerful Influ­ences of the blessed Spirit to draw and unite you to Christ.—It concerns you, to be careful and dili­gent in your Attendance upon all the Duties of religious Worship; and to be stedfast and immove­able, always abounding in the Work of the Lord, if you would not have your Labour in vain in the Lord.—It concerns you, tho' watchful active and diligent, yet utterly to despair of all Help in your self; and to maintain a lively Impression, that all the [Page 372] Progress of spiritual Life must flow from your U­nion to Jesus Christ: And that you must therefore rely upon him only, to do all in you and for you. It likewise concerns you, to look unto Jesus Christ, not only as a sufficient but a compassionate Saviour, willing to receive you to Mercy in your present State, how bad soever; and therefore to endea­vour a cheerful and immediate Compliance with the Gospel-Offer, without waiting for moral Quali­fications to recommend you to the Redeemer's Ac­ceptance; and let Christ Jesus be your steady Hope and Confidence, whatever Darkness, Difficulties, Trials or Temptations, you may meet withal in your Way.

If you are in Doubt about your State; and in an uncomfortable Suspence whether you are united to Christ or not, don't rest satisfied in such a Case, wherein your eternal ALL is at Stake and in a pre­carious Uncertainty.—But labour to resolve your Doubts, by the lively Exercise of Faith; and by a humble cheerful Confidence and Delight in the bless­ed Saviour. Then may you know that he dwells in your Heart by Faith, when you are rooted and groun­ded in Love. Eph. iii. 17.—Labour to evidence your Union to Christ, by having your Heart purified by Faith; and your Affections spiritual and hea­venly. Then may you know that you are risen with Christ, when you seek those Things which are a­bove, where Christ sitteth at the right Hand of God; and when you place your Affections on Things above, and not on Things on the Earth. Col. iii. I, 2.—Labour to clear up this Doubt, by the Exercise of all the several Graces of the Spirit of Life. If you live in the Exercise of Faith, Repentance, Love to God, Hu­mility, Hope in Christ, Desire after and Delight in [Page 373] him; If you bring forth the Fruits of the Spirit, which are Love, Joy, Peace, Long-suffering, Gen­tleness, Goodness, Faith, Meekness, Temperance, hereby may you know that he abideth in you, by the Spirit which he hath given you. I Joh. iii. 24.—La­bour likewise to clear up this Difficulty, not only by the Life, but by the Growth of Grace. If you grow more humble, self-abasing and self-con­demning: If you grow more penitent; and more passionately groan under the Burthen of, and mourn after Deliverance from all your Sins: If your Love to God increases, and you take more Delight in him and in his Ways; or at least long after a Life of nearer Communion with him, with more ardent Desire: If you are more spiritual in your Thoughts, Meditations and Affections, more hea­venly in your Conversation; and more careful of your respective Duties both to God and Man, then may you know that Christ abideth in you and you in him; in that you bring forth much Fruit. Joh. xv. 5.

If you get satisfying Evidences of your Union to Christ, adore, admire, and praise the infinite Con­descension, and the astonishing Love of the glo­rious Redeemer, in taking such Dust and Ashes, such Sin and Pollution, into Union with himself. Contemplate the amazing Transaction of Love with Admiration; and let the Love of Christ con­strain you, to live to the Praise of the Glory of that Grace, by which you become accepted in the Beloved.

That Christ may abide in you and you in him, that you may win Christ, and be found in him at his Appearance and Kingdom, and that you may reign with him for ever, is the Prayer of,

LETTER XVIII. Wherein some Antinomian Abuses of the Doctrine of Believers Union to CHRIST, or Pleas from it for Licentiousness and Security in sinning, are consider'd and obviated.

ALlow me the Freedom to tell you, that the Consequences you draw from the Doctrine of our Union to Christ, as I have represented it, are without any Foundation; and that a just View of the Case must convince you, that this Doctrine gives no ‘ Advantage to licentious and latitudinarian Principles,’ but the direct contrary.—I shall therefore endeavour, according to your Desire, to consider the Antinomian Principles you are pleased to propose; and see whether they ‘ naturally follow from what I taught in my last.’

‘ You don't see (you tell me) if the Principles I teach are allow'd, how the Antinomians can be char­ged with Error, in supposing that the true Believer has no Cause to repent of his Sins, or to entertain any Disquietment of Mind with Respect to them, since he is united to Christ, and all his Sins are charged to Christ's Account, whereby he has satisfied for 'em all. Why therefore should the Believer be concern'd about a Debt, which is fully discharg'd?— Justice is satisfied with Respect to him; Christ delights in him, as a Member of his own Body; the Spirit of [Page 375] God dwells in him, notwithstanding any of his Sins and Imperfections. Why may be not therefore be perfectly easy with Respect to Sin; and look upon it (as a modern Antinomian expresses himself) un­worthy of our least Regards?’—To this I answer,

1. That no Man who is practically conform'd to this Antinomian Principle, can know himself to be a Believer; and therefore there can be no Founda­tion for this Reasoning, in any Person whatsoever. Were your arguing allow'd to be just, it can take Place with none, but those who have infallible Evidence of their Union to Christ; which it is im­possible any Man should have, who is not burthen'd with his Sins, who does not hate them, and groan after Deliverance from them.— Repentance is the genuine and necessary Fruit of a true Faith. They shall look upon Me whom they have pierced, and shall mourn. (Zech. xii. 10.) That thou mayst remember, and be confounded, and never open thy Mouth any more, because of thy Shame, when I am PACIFIED towards thee for all that thou hast done, faith the Lord God. (Ezek. xvi. 63.) And ye shall be my People, and I will be your God. Then shall ye remember your own evil Ways and your Doings that were not good; and shall loath your selves in your own Sight, for your Iniquities and for your Abominations. (Ezek. xxxvi. 28, 31.)—It is the true Believer, and he only, that is capable aright to mourn for Sin, truly to hate it, and to groan under the Burthen of it. Unbelievers may mourn under a Sense of their Guilt and Danger: but this is not to repent of Sin. It is the Believer only, who sor­rows for Sin as Sin; who hates all Sin; who groans, being burthen'd, from a Sense of his Sinfulness; and who cries out with the Apostle, O wretched Man that I am, who shall deliver me from the Body of this [Page 376] Death!—What Room can there then be for those licentious Conclusions you speak of? Who is the Person that can thus rock his Conscience to Sleep, under the Prevalence of his Lusts, from the Doc­trine of our Union to Christ, as I have described it? Must it be supposed to be one who is united to Christ; or one who is not united to Christ?—Surely not the former; for how can he be indolent, careless and secure in the Commission of Sin, from the Doc­trine of our Union to Christ, who has no Evidence of this being his Case; nor can have any such Evi­dence, 'till he is poor in Spirit, and is thereby quali­fied for the Kingdom of Heaven (Matth. v. 3.) 'till he is one that mourns for his Sins, and comes under the Promise of Comfort ( v. 4.) and 'till he is of a contrite and humble Spirit; for with such, and only with such, has the high and lofty One who inhabits Eternity, promised to dwell? (Isai. lvii. 15.)—And I think, I need not endeavour to prove, that he who is not united to Christ, has no Shadow of a Plea or Pre­tence to make for Carelessness and Security in Sin, from the Doctrine before us. Whence it follows, that all Pretences of this Kind are without any ra­tional Foundation. They only proceed from Men's Delight in Sin, in a Life of sensual Ease and carnal Security: and not at all from the precious Truth before us.—This sacred Truth may indeed be per­verted and abused; and so may all the other Doctrines of the Gospel. (2. Pet. iii. 16.) But they who thus turn the Grace of God into Wantonness, do it at the Peril of their Souls; and will find but little Com­fort in it, when they come to make up their Ac­counts.—Whatever extravagant Pretences Men's licentious Dispositions may prompt them to, they must in the Conclusion find it true, that a Life of [Page 377] continued Repentance of Sin, a Life of continued Self-Abasement and Self-Judging, and a Life of re­peated and renewed Mourning after Pardon of and Victory over our remaining Corruptions, is a ne­cessary Fruit and Evidence of our Union to Christ; and belongs to the Way which leadeth to Life eternal, and in which the Saints walk to Heaven. If there­fore we would not too late be found with a Lie in our right Hand, we must, with Daniel, pray to the Lord, and make our Confession. (Dan. ix. 4.) We must, with the Church, acknowledge our selves as an unclean Thing. (Isa. lxiv. 6.) We must, with Job, even abhor our selves and repent in Dust and Ashes, (Job xlii. 6.) We must, with Ephraim, bemoan our selves (Jer. xxxi. 18.) And with David, have our Hearts fail us, on Account of the Number and Aggravations of our Sins, (Psal. xl. 12.) For these are the Characters, these the Dispositions of such, who are indeed united to Christ.

2. There is greater Guilt in the Sins of Believers, than in the Sins of others. They have therefore greater Cause to be humbled for them, and to la­ment 'em before God.—They are indeed united to Christ, reconciled to God, freed from all Condem­nation, and made Heirs according the Hope of eternal Life: The satisfying Evidences of which blessed State must carry them above any tormenting Fears of Hell and eternal Perdition; and deliver them from that legal Repentance, which is the Product of desponding Thoughts, and a Fear of Amazement. But is there no other Motive to Repentance, but slavish Fears of Hell? Does not a true Repentance and a genuine Sorrow for Sin, always flow from an affecting Sense of the Contrariety of Sin to the Nature and Will of God; from a Sense of the In­gratitude [Page 378] there is in Sin, to a bountiful Benefactor and a compassionate Saviour; and from a Sense of the Dishonour to God's Name, the Violation of his Law, the Abuse of his Mercy and Love, the Affront and Provocation to his Holy Spirit, the Distance procured between God and us; and the Prejudice to others, as well as to our own Souls, occasion'd by our sinning against God.—Now in all these Respects, the Sins of Believers are more aggravated than the Sins of other Men.—They are distinguish'd from the most of the World, by renewing and saving Grace: and must it not cut them to the Heart, to think of their vile Ingrati­tude to such an infinitely kind and beneficent Friend; and of their horrid Abuse of such unmerited Mercy and Love!—They are united to Christ, washed in his precious Blood, and justified by his Righteous­ness; and can they be content to load him with Indignities, who has not thought his own Blood too dear a Ransom for their Souls; and who has by the Power of his Grace pluck'd them out of the Guilt and Danger of a perishing World, and made them Heirs of the eternal Inheritance!—They have felt the divine Influences and Consola­tions of the blessed Spirit; and have tasted that the Lord is gracious: and shall they by their Sins grieve the Spirit of God, provoke him to with­draw, and to with-hold his quickning and com­forting Influences from them!—They are the Friends and Children of God, the sworn Subjects of the eternal Majesty; yea, even the Spouse of Jesus Christ. And shall such make little Account of Sin! Is this thy Kindness to thy Friend! Is it a light Thing for a Child to rebel against his compassio­nate Father; for a Subject to take up Arms against [Page 379] his Prince; or for a Wife to violate her Marriage­Vows?—Certainly the Sins of Believers are aggra­vated, in Proportion to the various Obligations they are under: and tho' they have no Cause of desponding and discouraging Fears, they have the greatest Cause to groan under the Burden of their Sins, and to groan after Deliverance from them. Their Union to Christ is so far from extenuating their Sins, that it renders them more heinous in the Sight of God; and is the strongest Reason why they should watch against them, lament and hate them. For this Reason, God may justly ex­postulate with them upon their sinning against him, as in Deut. xxxii. 6. Do ye thus requite the Lord, O foolish People and unwise! Is not he thy Father, that hath bought thee? Hath he not made thee, and established thee?

3. It is true of Believers, as well as of others, that except they repent they shall surely perish.—They are indeed safe in the Hands of Christ; and none shall pluck them out of his Hands: He will preserve them to his heavenly Kingdom. But then, he will save them in his own Way, in the Way of a repeated renewed Exercise of Repentance, as well as Faith, and in no other Way. If any are not in that Way, they are not in Christ's Way: And have therefore Reason to suspect their Union to Christ, and to conclude, that they are not in the Path of Life.—Their e­ternal Interest does therefore loudly call upon them, to mourn for their Sins, to hate and forsake them, left they perish eternally. True Believers will not indeed finally perish; for whom God justifies, he will also glorify. But then the Believer's Perseverance is subserved by a Fear of Caution; nor are there any true Believers, but penitent Believers: And [Page 380] therefore, whoever are habitually careless in their Walk, and impenitent for their Sins, will fall short of Salvation, whatever Pretences to Faith in Christ they may make.—There is but one Way to Hea­ven; and whoever gets there, must attain the glo­rious Salvation, by obtaining Assistance, from the powerful Influences of divine Grace, to keep that Way. They must be enabled to go weeping and mourning, with their Faces towards Zion. They must offer to God the Sacrifice of a humble and contrite Spi­rit. They must loath themselves in their own Sight, for their Iniquities and Abominations.—Every other Road but this, leads down to the Chambers of Death. Believers therefore as well as others, have Cause to pass the Time of their Sojourning here in Fear.—They have not Cause indeed (as is before observ­ed) of a legal and slavish Fear: but they have Cause of a Jealousy of themselves, left they miss their Way and fall short of their Hope.—They have Cause to watch and pray, that they enter not into Temptation. (Mat. xxvi. 41.) They have Cause to keep under their Body, and bring it into Subjec­tion, left by any Means they themselves should be Cast­aways. (1 Cor. ix. 27.) And to judge themselves, that so they may not be condemned with the World. (Chap. xi. 31, 32.) They have Cause to follow Peace with all Men and Holiness, without which no Man shall see the Lord. (Heb. xii. 14.) They have Cause to repent and turn themselves from all their Trans­gressions, that their Iniquity do not prove their Ruin. (Ezek. xviii. 30.)—Believers themselves would fall into Condemnation, and their Iniquities be their Ruin, should they live careless, sinful, impenitent Lives. There is no Salvation promised, there is no Sal­vation possible, to any who live such Lives.— [Page 381] They who are kept by the Power of God, are kept through Faith (an operative Faith, which is accom­panied with all the Graces of the blessed Spirit) unto the Salvation which shall be revealed in the last Time. (1. Pet. i. 5.)—The Doctrine of our Union to Christ does therefore allow no Plea for Licenti­ousness, since Christ is a Prince, as well as a Saviour, to all who are in him, to give the [...] Repentance, as well as Forgiveness of Sins. (Acts v. 31.) And they who do not live in the Exercise of Repentance, what­ever Pretences they may make unto an Union to Christ by Faith, have not the Faith of God's Elect, are none of his; nor are they likely ever to partake of his Salvation.—It therefore concerns such filthy Dreamers, to awake, and consider their Danger, who are at Ease in Zion, who flatter themselves in their own Eyes: for their Iniquities must first or last be found hateful.

You go on to argue; ‘ It appears a Contradiction, to teach, that the Believer is perfectly righteous in the Sight of God, by Vertue of his Union to Christ and by the Imputation of his Righteousness; and yet that he is sinful and polluted in God's Sight, at the same Time. If he be united to Christ and interest­ed in his Righteousness, he [...] righteous: And if he be perfectly righteous, he cannot be sinful; and therefore cannot have Cause to repent of his Sins, to grieve for them, or seek Pardon of them.’ In Answer to this I would intreat you to consider,

1. That this is to blend together Justification and Sanctification, as if they were the same Thing.—There is not the least Shadow of a Consequence, that because Believers are interested in a perfect Righteousness, and are thereby perfectly justified in the Sight of God, therefore their Sanctification is [Page 382] compleat, and they perfectly holy.—God may blot out our Transgressions as a Cloud, and cast our Iniqui­ties into the Depths of the Sea, by a gracious Pardon, when yet we have Cause to acknowledge our selves altogether as an unclean Thing, and that if he should mark Iniquity, we could not stand; that if he should contend with us, we could not answer him one of a Thousand. And is that an Argument why we should be bold and careless in sinning, because God has been infinitely gracious in pardoning our Sin? Is it an Argument why we should securely and un­greatefully abuse our heavenly Father, because he has laid us under the strongest Obligations to love & serve him?—But it seems to be the Drift of those whom you would personate in this Argument, that the Believer's Violation of the Law of God is no Sin, that their not being under the Law, but under Grace, makes it no Ways criminal in them to transgress the Law; and their being united to Christ legitimates even the grossest Transgressions both of the Law and Gospel.—If this be intended, I must observe to you, that in Order to a just deducing of this Conclusion, it must be supposed, that the Law of God is wholly vacated, and ceases to be a Rule of Life; tho' the Apostle assures us, that the Law is not made void by Faith, but established. Rom. iii. 31. It must also be supposed, that Holiness of Life is not required by the Gospel of Christ; tho' the whole Design of the Gospel is to promote Holiness; and we are expresly told, that the Grace of God which brings Salvation, teaches us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World. Tit. ii. 11, 12. And it must even be supposed, that the Nature of the glorious God himself must be changed; that he [Page 383] can look upon Sin with Approbation; and be pleas'd with what is most opposite to his own Purity and Rectitude. It must be supposed that David's Mur­der and Adultery, that Peter's denying his Lord, with Cursing and Swearing &c. were acceptable to God. What Blasphemy, what Subversions of the very Light and Law of Nature are contain'd in such Principles as these!—But you will say perhaps, that it does not obviate the Difficulty, to shew the In­consistency and Incongruity of these Principles, while the Question yet remains, whether they don't (how wicked soever) necessarily follow from my Doctrine of our Union to Christ.—To which it is sufficient Answer, that by vertue of a Believer's Union to Christ, his Righteousness is imputed, to an­swer the Demands of the Justice and Law of God; and thereby to reconcile the Believer to God: but not to legitimate his sinful Actions. It is to pro­cure him a Pardon for past Sins; and not a License for future Transgressions. It is to free him from the Guilt and condemning Power of Sin: but not to change the Nature, and destroy the inseparable essential Desert of Sin.—It is true, that the Belie­ver is hereby interested in God's Covenant-Mercy and Love; and therefore secure of a gradual Sanc­tification, whereof his Repentance, Hatred of and Sorrow for Sin, is a peculiar and principal Part. Whence it follows, that we must mourn for our Sins, repent of and hate them, in Order to evidence our Union to Christ and Interest in him; and not live contentedly in Sin from a vain Dream of our Union to him. There can be no such Thing in Nature, as an impenitent true Believer; and therefore all Con­clusions of this Kind are groundless and impious.

[Page 384]2. It is a Fact most notorious, and admits of no Dispute, that Believers have not a per­fect personal and inherent Righteousness in the Sight of God; and therefore the Doctrine un­der Consideration affords no Handle for such li­centious Pleas, as you have suggested.—Christ's Righteousness imputed to us, it is true, is perfect; and therefore our Justification is perfect too by Ver­tue of our Interest in it, so that on that Account we have no Cause of any Disquietment and Uneasi­ness. But what is our own personal Righteousness? It is filthy Rags. Isai. lxiv. 6. It is Loss and Dung. Phil. iii. 8. And if we say, we have no Sin, we deceive our selves; and the Truth is not in us. I Joh. i. 8.—Have we no Cause therefore to lament the Imper­fection of our own Righteousness, because Christ's Righteousness is perfect? Have we no Cause to lament the great Defects of our Sanctification, be­cause our Justification is perfect? Have we no Mat­ter of Uneasiness on Account of our Non-confo [...] ­mity to the Holiness of God, because his vindie­tive Justice is satisfied? Have we no Occasion to lament, that we are no more prepared and ripen'd for Heaven, because we hope to escape Hell [...] Have we no Reason to lament the Dishonour [...]e do to God, because he has in infinite Mercy been pleased to pardon our Sins, and make us Heirs of Glory? And in fine, have we no Sins to repent of, when in many Things we all offend, and when our Offences are peculiarly aggravated, by our distinguishing Privileges and Obligations?—I speak these Things upon the Supposition that we have an Assurance of a justified State; which (as I have before prov'd) no Man ever had, or can have, while he makes light of sinning. It's little likely, that they are [Page 385] true Believers, who believe in Christ for a Pardon only; or that they are true Penitents, whose only Motive is the Penalty, and not the Turpitude of Sin, which should make us loath it, and our selves for it, tho' conscious of a Pardon.

You further observe, that ‘ The Antinomians argue from the Doctrine of our Union to Christ, as I have proposed it, that the Sins of Believers do really belong to Christ, as the Sins of the Hand really be­long to the Head, unto which those Hands are united. Accordingly be actually bare our Sins, suffered for us, and God laid upon him the Iniquities of us all. The Sins that the Believer commits, do therefore truly belong to Christ; and not to the Believer himself. They are his Sins, not ours. They are already ac­counted for by him; and consequently are not now to be repented of by us.—You suspect (you say) that there are too many among us, which quiet themselves with such dangerous Pretences, while going on in sin­ful Practices; that these seem to found their erroneous Principles upon the Doctrine taught in my last: And you desire me to consider, whether they don't naturally flow from it.’

There needs no other Answer to this, than to shew you, that our Sins are to be consider'd in a threefold Respect.—They are to be consider'd with Respect to their Pollution, or Contrariety to the Holiness of God; with Respect to their innate Guilt, or Contrariety to the preceptive Will of God; and with Respect to their Desert, or Relation to the Pe­nalty denounced against them by the Justice and Law of God.—It is in the latter Sense only, that our bles­sed Saviour bare our Sins, and was made Sin for us; and that our Sins are by Virtue of our Union to Christ imputed to him, and esteem'd as his.—If [Page 386] this be distinctly consider'd, the Case will appear most plain and evident.

If we consider Sin with Respect to its Blot or Pollution, it is the abominable Thing, which God's Soul hates. It is what he is of purer Eyes than to behold; and what he cannot look on but with Abhorrence and Detestation.—Now it were the greatest Blasphemy, to suppose, that our Lord Jesus Christ did in this Sense take our Sins upon him, so as to be polluted and defiled with them. He was holy, harmless, un­defiled; and (in this Respect) separate from Sinners. He was a Lamb without Spot and without Blemish. He was God's beloved Son, in whom he was well pleased.—In this Sense then, Sin belongs even to the Believer himself, notwithstanding his Union to Christ. The Pollution of his Sin was never trans­ferred to Christ. But every Sin he commits, pol­lutes and defiles his Soul, gives him new Cause of Humiliation and Repentance, new Cause to fly by Faith to the Blood of Christ for Cleansing; and to the Grace of Christ for the sanctifying, renewing and quickning Influences of his Holy Spirit.—Hence we find David complaining, that his Wounds stink and are corrupt, because of his Foolishness; that his Loyns are filled with a loathsome Disease; and there is no Soundness in his Flesh. Psal. xxxviii. 5, 7. And hence we likewise find him so humbly and earnestly praying, that he may be purged with Hyssop and made clean, wash'd and made whiter than the Snow. Psalm li. 7.—It is not the Privilege of Believers, that their Sins have less Pollution in them, than the Sins of others; or that they are less displeasing to God: But their Privilege is, that they being united to Christ, they have Grace given them to apply for Cleansing to the Fountain set open for Sin and for [Page 387] Uncleanness; and that they have an Advocate with the Father, to make Intercession for them.—It is therefore certain, that all such who do not improve this Privilege, who do not repair to the Blood of Christ for Cleansing, but remain careless and se­cure in their Sins, were never yet united to Christ, never cleansed from their Filthiness: But are not­withstanding all their vain Dreams of an Union to Christ, liable to meet with that final Sentence, He which is filthy, let him be filthy still.

If we consider Sin with Respect to its innate Guilt, or Contrariety to the Law of God, the Sins of Be­lievers, as well as others, are a Transgression of God's Law, a Contempt of his Dominion and Authority, a Repugnancy to his Nature and Wi [...], a Dishonour to his Name, and an Injury to his Kingdom and Interest in the World; in all which Respects, they bring Gui [...] upon the Souls of the Offenders, in Pro­portion to the Nature and Aggravations of the Transgressions.—Now I hope, none will be so dar­ingly blasphemous, as to suppose, that our Sins are in this Respect transferred to Christ; that the blessed Saviour of the World has transgressed the Law of God, or dishonour'd his holy Name. For he did no Sin, neither was Guile found in his Mouth. He always did those Things which pleased his heavenly Father.—There is no Possibility from the Nature of Things, that the innate Guilt of Sin, or the Reat [...]s Culpae (as the Schools express it) can be transfer­red from one Person to another. Whoever repre­sents the Person of the Offender, and as his Sure­ty bears the Punishment he deserved; yet the ori­ginal Guilt, the Obliquity, the Enormity, Fault or Crime of the Offence, lies at the Offender's Door; and can lie no where else.—Whence it follows, [Page 388] that the Believer's Union to Christ can no Way change the Nature of his sinful Actions, and make that guiltless and innocent, whilst repugnant to the Nature and Law of God. Though it deliver from the Penalty, it can't remove the native Enormity of Sin: it still remains, and can't but remain abo­minable to God, and worthy of eternal Death. Whence God is displeased with Believers, when they sin against him. The Thing that David had done, displeased the Lord. (1 Sam. xi. 27.) The Lord was angry with Moses. (Deut. iv. 21.) He was very angry with Aaron. (Deut. ix. 20.) Though he be a Father, he is a provoked Father, when his Children forsake his Law, and walk not in his Judg­ments; and therefore he visits their Transgression with the Rod, and their Iniquity with Stripes; tho' he don't utterly take away his Loving-Kindness from them; nor suffer his Faithfulness to fail. (Psalm lxxxix. 30, 31, 32.) Have not Believers therefore Cause to be deeply affected with their Sins, to la­ment them before God; and penitently to fly to the Blood of Christ for Pardon, when they render them guilty in the Sight of God, are provoking and displeasing to him; and justly deserve his eternal Wrath?

But if we proceed in the last Place, to consider Sin with Respect to its Law-Desert, or Demerit with Regard to the Penalty annexed to it, by the Justice and Law of God, in this Sense Christ bare our Sins, for us; and took upon him all the Iniquities of those, who are interested in and united to him.— He bare our Sins in his own Body upon the Tree: that is, he bare the Punishment due to us for Sin, when he offered himself a Sacrifice upon the Cross. He was made a Curse for us; and underwent the Curse [Page 389] that was due to us. He was made a Surety of the better Testament; and so the dreadful Debt was transferred, from the principal Debtors, to him; and he being a Surety for Strangers, was made to smart for it.—Thus Believers partake of the Blessedness ascribed to him, whose Transgression is forgiven, whose Sin is covered; and unto whom the Lord imputeth not Iniquity. And there is now no Condemnation to them who are in Christ Jesus. They are acquitted from the Guilt of all their former Sins, upon their exerci­sing Faith in Christ. Thro' Faith in his Blood, Christ's Righteousness is declared, for the Remission of their Sins THAT ARE PAST. Rom. iii. 25.—But how will their State of Justification be continued, and their Sins pardon'd, but in the Way of renewed Exer­cise of Faith towards our Lord Jesus Christ, and Repentance towards God? How will they make any Progress in the divine Life, but by a renewed Flight to the Fountain of Grace, for new Supplies of spiritual Life and Strength?—From whence then can any Man fetch Arguments, for a careless Indifference about his Sins, unless he be also care­less and indifferent about the Favour of God, and his own eternal Welfare? Let no Man deceive him­self with vain Words; nor dream of any Inheritance in the Kingdom of Christ and of God. while he can sin without Care or Fear. For, because of these Things cometh the Wrath of God upon the Children of Disobe­dience. Eph. v. 5, 6.

You go on to argue, ‘ If Believers are united to Christ, in the Manner described, so that his Obedi­ence to the Law was performed on their Behalf, and is become their Obedience, it then follows, that they have in Christ fulfilled the Law in all Respects; and it can therefore have no more Demands upon them; [Page 390] and consequently they can be no more chargeable with Sin; nor have Occasion to be concern'd about it.—For where there is no Law, there is no Transgression.’

In Answer to this Objection, I shall first endea­vour to shew you, in what Respects our blessed Sa­viour has in our Place and Stead answered the De­mands of the Law, and thereby delivered the Be­liever from its Power and Dominion: And then proceed to shew, in what Respects the Law has still a Claim to the Believer's Observance, notwith­standing his Interest in and Union to the Lord Jesus Christ.

Our blessed Redeemer has these several Ways fulfilled the Law for Believers. He has fulfilled all the penal Demands of it; and hath redeemed us from the Curse of the Law, being made a Curse for us. Gal. iii. 13. We being guilty Criminals, the Law condemns us to deserved Punishment; and the Justice of God demands Satisfaction. The blessed Saviour has therefore stept in between us and the avenging Justice of God; and has recei­ved the flaming Sword into his own Bowels. Jus­tice is satisfied; and the guilty Offender released; upon his acting Faith in this blessed Surety.—The Law does moreover require of us a perfect active Obedience, as we are rational and moral Agents; and accordingly the original Terms of our Accep­tance with God were, Do this and live. The Man which doth these Things, shall live by them. But cur­sed is every one, that continueth not in all Things of the Law to do them. Now Christ has in this Re­spect also answered the Demands of the Law.—He has fulfilled all Righteousness; and taken away the Power of the Law, as it is the Strength of Sin, as it is a killing Letter, and Ministration of Death, on [Page 391] the Behalf of all that believe in him; that it no longer demands perfect personal Obedience as the Condition of their Acceptance with God. In this Respect Believers are not under the Law, but under Grace. Rom. vi. 14.—Thus Christ has perform'd a passive Obedience, to answer the Penalty of the Law, and an active Obedience, to fulfil the Precept of it, whereby Justice is satisfied, God reconciled, and the Believer made accepted in the Beloved.—I may add to this, that there is an infinite Merit in this twofold Obedience of our blessed Mediator.—He being an infinite Person, the Value of his Obe­dience was proportion'd to the Glory and D [...]gnity of his divine Nature; and he has therefore by his fulfilling the Law, purchased all Grace here and Glory hereafter, for all who shall believe in him, and be thereby united to him.—Thus then, the Believers first Husband is dead; that they are loosed from the Law of their Husband: And they are become dead to the Law by the Body of Christ, that they may be married to another, even to him who is raised from the Dead; as the Apostle argues, Rom. vii. 2, 4.

And now in Order to answer the second Part of my Promise, and shew you in what Respect the Law has still a Claim to the Believer's Observance; I must remind you of what I have formerly ob­served to you, that the moral Law is also to be con­sider'd as a Rule of Living, as the Standard or Di­rectory of our Conduct. As such, it is a Copy or Transcript of the divine Perfections, in particu­lar of his Rectitude, Justice, and Holiness; and therefore is immutable, like the infinitely glorious Nature from whence it was derived.—It is utterly inconsistent with the infinite Perfections of the glo­rious God, for him to give us a Rule of Life, con­trary [Page 392] to what is contain'd in the moral Law. Should the Law in this Sense be abrogated and buried, the Holiness and Justice of God must be buried in the Ruins of it.—Now though our blessed Saviour has in this Sense also fulfilled the Law, he has fulfilled it to establish it, and not to vacate or destroy it. He has fulfilled it as our Exemplar, to give us a Pattern of Obedience, that we may walk in his Steps. He hath fulfilled it to glorify his heavenly Father, that in Imitation of him we also may glo­rify him, by bringing forth much Fruit.—In this Respect then, the Law retains its full Demand upon us. Do we then make void the Law by Faith? God forbid! Yea, we establish the Law. Rom. iii. 31. With Respect to the Law, as a Rule of Life, our blessed Saviour assures us, that it is easier for Heaven, and Earth to pass away, than one Tittle of the Law to fail. Luk. xvi. 17.—How vile and abominable therefore are those Pretences, that there remains no Law, to regulate our Conduct; that we are un­der no Bonds to Obedience, that we have no Law to transgress; and therefore no Sins to lament! Has the blessed Saviour shed his precious Blood, to open a Door to Licentiousness? Has he come to legitimate a lawless, careless, worldly and sensual Life? No surely, he came with a quite contrary View; to redeem us from all Iniquity, and to purify unto himself a peculiar People, zealous of good Works. Tit. ii. 14. The Law must certainly be either the Rule of our Conduct, while we live; or the Rule of our final Trial and Condemnation, in the Day of Christ.—Though our Conformity to the Law, as a Rule of Life, be neither an Atonement for our Sins, nor a Purchase of the divine Favour, nor the Covenant-Condition of our Pardon and Acceptance [Page 393] with God: Yet it is in the Nature of Things, and in the Doctrine of the Gospel, the Believer's Path­Way to eternal Life. He that faith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. I Joh. ii. 4. He that faith, he abideth in him, ought himself also so to walk, even as be walked. I Joh. ii. 6. Whosoever committeth Sin, transgresseth also the Law. I Joh. iii. 4. For this is the Love of God, that we keep his Command­ments. I Joh. v. 3. If ye fulfil the royal Law ac­cording to the Scripture, Thou s [...]alt love thy Neigh­bour as they self, ye do well. Jam. ii. 8.

And now, Sir, it belongs to you to consider, whe­ther the Antinomians have any Handle at all for their licentious Principles, from the Doctrine of our Union to Christ, rightly consider'd and understood. If no Man can have any good Evidence of his Union to Christ, without a Repentance and Humilia­tion for his Offences against God, then no Man can have Reason to be easy and secure in sinning, from a Presumption of his Union to Christ.—If the Sins of Believers are by Vertue of their Union to Christ more aggravated, than the Sins of other Men, they have more Cause than others to lament their Sins before God, and to be deeply humbled on the Ac­count of them.—If Believers, as well as others, must repent of their Sins, or perish, they have then the same Cause, which others have to mourn for their Sins, and with the greatest Detestation to renounce and forsake them.—If Believers by Means of their Union to Christ, though perfectly justified, are yet not perfectly sanctified, but in many Things, doall offend; if Christ has not taken away the Pollu­tion of Sin, and personal innate Guilt, though he has born the Curse, and taken away the Penalty of [Page 394] Sin from Believers; if the Law still remains a Rule of Obedience to Believers; and if their De­viation from, or Violation of that Rule, be of the Nature of Sin, and brings them under Guilt and De­filement, they have then Cause to be humbled for their Sins, to groan under the Burthen of them, and ardently to pant after Deliverance from their re­maining Body of Death.—All these Premises are (I think) fully proved; and the Consequences cannot therefore be fairly denied.—Whence it follows, that whoever quiet their Conscience with such vain Pretences, expose themselves to the dreadful Con­sequences of a licentious Life, Divine Rejection, and a Wrath unto the uttermost.

Thus I have briefly answered your several Pleas, in favour of the Libertines of the present Age, by Reasonings, which can't fail of giving you Satis­faction, if duely consider'd.—You'll be pleased to bear with me, whilst I offer one Answer more, which will equally obviate all your Objections; and dis­cover them all to be groundless, unreasonable, and irreligious.

You will readily allow, if it be impossible from the Nature of Things, that any one who is truly united to Jesus Christ, should be habitually careless and at ease, indifferent and indolent in a Way of sinning, that your Objections are then all groundless, and without any rational Foundation. And that this is so, may be made abundantly clear and evident.

If a true and sincere Love to God be a necessary Consequence of our Union to Jesus Christ, and be also utterly inconsistent with those licentious Con­clusions, which you have mention'd; it will then fol­low, that it is impossible from the Nature of Things, that any one who is truly united to Jesus Christ, should [Page 395] be careless, easy, and indifferent in a Way of sin­ning.—That all who are united to Jesus Christ, do habitually love God, and dwell in the Love of God, is expresly asserted by the Apostle, 1 Joh. iv. 16. God is Love; and be that dwelleth in Love, dwelleth in God, and God in him. And it is also necessary from the very Nature of our Union to Christ. Being united to Christ, we shall partake of all the Graces of the blessed Spirit, which are in Christ, as in a Fountain or Re­pository to be communicated unto us; as I have shewn you before, that this need not be insisted on.

Let us therefore proceed to consider, whether the Love of God be, from the Nature of it, compatible or consistent with a Carelesness and Indifference about sinning against him.—Can we love God, and be care­less and indifferent about affronting him, and load­ing him with Indignity, at the same Time? Can we love God, and yet be content to dishonour his Name, violate his Laws, and trample his sacred Authority and Attributes under the Feet of our Lusts? This can­not be, till Love and Hatred, Friendship and Enmity, become the same Thing, no Ways to be distinguish­ed.—Our Profession of Love would hardly be voted sincere by one of our fellow-Creatures, who should find us easy and indifferent about injuring his Inte­rest and Reputation, and loading him with Contempt and Indignity.—Does not the Love of God especially consist in a Desire of, and Delight in a Conformity to the divine Nature and Will? That they who love God, dwell in God and God in them; that as he is, so are they in this World. I Joh. iv. 16, 17. And can they delight in a Conformity to God, and yet be easy and content when they act most contrary to his Will, and in the highest Repugnancy to all his glorious and in­finite [Page 396] Perfections?—Does not the Love of God con­sist in a Hatred of Sin, and of whatever is displeasing in his Sight? Ye that love the Lord, hate evil. Psal. xcvii. 10. And can there be any Thing more in­consistent, than being careless and indifferent about falling into such Circumstances as are peculiarly hateful and abhorrent to us?—Does not the Love of God imply a Love to his Law; and a Delight in com­plying with his holy Will in all Things? O how love I thy Law! it is my Meditation all the Day. Psal. cxix. 97. For I delight in the Law of God after the in­ward Man. Rom. vii. 22. And is it consistent, is it not the highest Contradiction, to love the Law of God, to delight in an Observation of it and Conformity to it, and yet be indifferent and unconcerned about a Violation of it, or a Non-Conformity to it?—Does not the Love of God, in the Nature of it, imply a Life of actual Obedience? If ye love me, keep my Commandments. Joh. xiv. 15. If ye keep my Commandments, ye shall abide in my Love. Joh. xv. 10. And can any Thing be more contradictory, than keeping God's Commandments, and a careless Indifferency about breaking them?—Is there no Gratitude in our Love to God, no Sense of our Ob­ligations to his infinite Goodness and Compassion; and no Sense of our ungrateful Abuse of his amaz­ing Dispensations of Benignity and Mercy, in our Ransom from Hell by the Blood of his Son, in our Gospel-Privileges and Advantages, in our Partici­pation of his special distinguishing Grace, and in our Hopes of Glory?—Is the Love of the Father a light Thing with us, in choosing us before others from the Foundation of the World, in giving his own Son to redeem and save us; and in sending his holy Spirit to fulfil his good Pleasure in our [Page 397] Souls; and fit us for Heaven?—Is the Blood of a Saviour a light Thing with us, whereby we are ran­som'd from Death and Hell; and made Heirs of the future Glory?—Is the sanctifying comforting and quickning Influence of the blessed Spirit a light Thing with us, whereby we are brought near to God, enabled to maintain Communion with him, and are qualified for the eternal Inheritance? Can we dishonour the Father, trample upon the Blood of the Son, and grieve the Holy Spirit, without Care, Con­cern or Fear; and yet make Pretences to an Union to Christ, and to the Love of God? A vain Dream! A most inconsistent and contradictory Pretence!

I hope, I have by this Time given you sufficient Evidence, of the Weakness and Impiety of those Objections, you have alledg'd in Favour of the An­tinomians: And would therefore only just add this further Remark, That though we should never dishonour our blessed Saviour by doubting of his Sufficiency for us, be our Case what it will; though we should never indulge distracting Doubts and Fears, which will drive us from God, unfit us for Duty, and bring Dishonour upon that infinite Mercy, in which we hope; and tho' we should not pre­sently dig up our Foundations, and call all our Hopes and Experiences into Question, because of our disallowed Infirmities: Yet if we are united to Christ, we can't fail of mourning for our Sins, and bringing them to the Blood of Christ for Pardon; we can't fail to groan being burthened, and to esteem our Sins the heaviest Burthen we have in the World: Though we may and ought to rejoice always, in the Riches of redeeming Mercy and Love; yet we cannot but lament and groan always after Deliver­ance from the remaining Body of Death.

[Page 398]You proceed to object, that ‘ if my Doctrine of the Believers Union to Christ be true, you can't see how we can prove our Justification by our Sancti­fication. For according to that Scheme, our Justifi­cation depends wholly upon our Union to Christ: but nothing at all upon our Sanctification.—Is it not then the most rational Proceeding, to prove our Jus­tification by that on which it does depend, rather than by that on which it does not depend; by that which does justify us, rather than by that which does not justify us? How can we prove our Justification, by that which procures no Freedom from Guilt, no Title to the Favour of God, no Claim to eternal Salvation?’

In Answer to which I must entreat you to con­sider, whether there be any Way so certain to prove the Existence of the Cause, as by the Pro­duction of the Effect: and whether there be any Way whatsoever to evidence that there is a Cause, if there be no Effect; or if the Effect be utterly unknown.—How do we know the Existence of God; but by his Word and Works, which are vi­sible Effects of his Being; and thereby visible E­vidences and Discoveries of his glorious Perfections?—To apply this to the present Case. How can we evidence our Union to Christ, and our Accep­tance with God thereby, but by the Actings of Grace, and the Fruits of Righteousness, which are the Effects of it?—The Subject-Matter to be made evi­dent to our Consciences, is this, that we have re­ceived the Lord Jesus Christ by Faith, are so united to him; and thereby justified in the Sight of God. Well, if this be so, the Life which we now live in the Flesh, we live by the Faith of the Son of God Gal. ii. 20. We are purifying our selves, even as he is pure. [Page 399] I Joh. iii. 3. If we have received Christ Jesus the Lord, we also walk in him. Col. ii. 6.—And do we, upon an impartial Trial, find this so? Do we live in a humble constant Dependance upon the Lord Jesus Christ, as the Fountain of all Grace; and the Author of our eternal Salvation? Do we hate every false Way; and crucify our Flesh with its Affections and Lusts? Do we live in the Love of God, and carefully and seriously attend every Way of known Duty towards him? Do we live in the Love of our Neighbour; and are we Conscientious in the performing the Duties of every Relation and Cha­racter we sustain? And do we lament before God the Imperfections we find in these Attainments; and earnestly pray and strive for a further Progress in Holiness?—This, all this, is the necessary Fruit of our Union to Christ, and of our Justification before God thereby: Is not this therefore the proper and only Evidence thereof? And is there any Thing without this, which can give us any Scripture-Evi­dence of our Justification?—The Antinomians may pretend to evidence their Justification by their Joy and Comfort: But how come they by their Joy and Comfort, if they have not previous Evidence of their justified State? How can they rejoice in the Favour of God, before they have good Evidence of their Interest in it? Without this, their Joy is groundless, and is an Evidence of Nothing in the present Case, but their Willingness to deceive themselves. With this, there is no need of Joy for an Evidence, of what is already confirm'd by a much better Witness.—I therefore conclude, that as the Scripture no where makes, and as the Reason and Order of Things no Way allows, Joy and Comfort to be Evi­dences [Page 400] of our justified State, we should see to it, that we clear up our Title to the divine Favour, by better Evidence. And what other can we possibly find, but what I am now pleading for? This, the Apostle assures us, is the proper Evidence, by which the Children of God are manifest, and the Children of the Devil. Whosoever is born of God, doth not commit Sin; and whosoever doth not Righteousness, is not of God. 1 Joh. iii. 9, 10. They therefore, who reject this Evidence, would do well to consider, whose Children they be, according to this Determination of the Apostle.

Upon the whole then, our Union to Christ is so far from affording the least Plea for Licentiousness, that it should be consider'd as the strongest Argu­ment, and the most powerful Incentive to a humble, penitent, watchful, holy and heavenly Life.—Are we united to Christ? Are we Members of his Body, of his Flesh and of his Bones? Surely then we must derive vital Influences from such a Fountain of spiritual Life; and be Partakers of his Holiness. If we find not this blessed Effect in some good Degree, in vain are our Pretences to an Interest in Christ, or Union to him.—Are we united to Christ, and thereby made Partakers of his inestimable Benefits? Surely then it concerns us to endeavour to live answerable to so high a Dignity, and such an honourable Rela­tion. Surely it concerns us to testify our Gratitude to such an infinite Benefactor, by living to the Praise of the Glory of his Grace and Love.—With what Abhorrence therefore should such licentious Thoughts, as you have suggested, be entertain'd by all the true Disciples of the holy JESUS, as not fit to be so much as once named among Saints!

[Page 401]If you can have Patience with me, I would briefly offer one Argument more, in Favour of the Doctrine I have insisted upon; which must recommend it as infinitely preferable in Point of Safety, to either of the contrary Extreams.—By acting up to these Princi­ples of mine, you can be in no Danger, as to the future and final Event, since you will be built upon Christ Jesus the sure Foundation of Hope, and by Grace de­rived from him, bring forth those Fruits of Holiness and Righteousness, which must end in eternal Life.—If the Arminians are right, you also are right. For you have the same Sincerity, the same good Works, which any of them may have to depend upon for Justification and Salvation. And it can be no Pre­judice to your Salvation, that you obtain'd these in a Way of Dependence upon Christ only, as well as in a Way of diligent Activity.—If the Antinomians are right, you also are right. For you depend only upon Christ for Righteousness and Strength, as well as they; and it can no Ways be injurious to you, that you have insisted upon the Necessity of Holiness, as the Way leading to eternal Life.—But now, to turn the Tables, if they who plead for Justification by Works, are at last found in a Mistake; and instead of buil­ding upon Christ Jesus and the sovereign Grace of God in him, are built upon the Sand: Or if they who disclaim the Necessity of Holiness, are too late found in a Mistake, and sorted among the Workers of Ini­quity, what will become of their Hopes! How dread­ful will their Disappointments be!

That you may be found united to Christ, and may be built up in Faith and Holiness, with Peace and Comfort, unto God's heavenly Kingdom, is the ear­nest Desire and Prayer of,

LETTER XIX. Containing particu­lar Advices and Directions, for a close and comfortable Walk with GOD.

YOU justly observe, that ‘ according to my former Letters, a religious Life must be a Course of serious, earnest, and assiduous Application.’ And you have therefore good Reason to be ‘ solici­tous in your Inquiry, How you must give Diligence to make your Calling and Election sure; and how you shall find that Peace and Pleasure I speak of, in your Walk with God?’—But there is no Cause at all of any Apprehension, that you ‘ shall weary me out, with the continual burthensome Tasks you are imposing upon me.’—Indeed, Sir, you can no Way gratify me more, than by putting it in my Power, to be any Way serviceable to your best Interests.—I sincerely thank you, that you are now giving me the Satisfaction, of proposing ‘ some Directions for a close Walk with God.’—It's an Affair of the utmost Consequence to my self, as well as to you; An Affair too little consider'd, even by those of whom we must hope the better Things, that accompany Salvation; And an Affair, in which I have Cause with Shame to con­fess, that my Remisness has turned to my unspeakable Disadvantage.—Let us then, as in the Presence of God, resolve by the Assistance of his Spirit and Grace, not only to consult, but to practise such Methods of Piety, as may be likely Means to sweeten the Fatigues [Page 403] of Life, prepare us to encounter the last Enemy, and give us a refreshing Prospect of our future Inheri­tance.

I shall endeavour (according to your Desire) to be plain, familiar and practical, in the Directions and Counsels which I am now to lay before you.

And here my Advice to you is,

1. That you endeavour to obtain and maintain a deep Impression of this important Truth, that you have but one Business to do; and that every Affair and Conduct of human Life must be calculated for, and subservient to, that one great End of your Being. God has made us for himself, to glorify and enjoy Him. We are but Pilgrims and Strangers upon Earth; and have here no continuing City. There is another State before us, a State of our everlasting Residence, a State where we must be unspeakably and inconceivably happy or miserable, to all Eternity. Our whole Work therefore is, to be pressing towards the Mark for the Prize of our high Calling; to be looking to, and preparing for, another and better Country, even an hea­venly.—This, I say, is our whole Business; and there­fore not to be enterprized as a secondary Concern; not to be crowded into a Corner, to make Room for more agreable Entertainments; nor to be attended only at our vacant Hours, when disencumber'd from our worldly Business and sensual Gratifications. To fear God and keep his Commandments, is the whole of Man.—You won't so far misunderstand me, as to suppose, that I am inculcating the Necessity of a recluse Life, wholly taken up in Devotion, wholly separated from the common Business and Society of the World. No! I am only recommending to you and to my self, a due Sense, that we are under Obligations, in Point [Page 404] of Duty and Interest, to serve God, and thereby to promote our eternal Welfare, as well at one Time, as another; and as much in one Business of Life, as another; as much in our secular Affairs, domestick Concerns, Company, and Diversions, as in the special Duties of Religion and Devotion. Though these call for the more solemn Engagement of the whole Soul in their Performance, being immediately direct­ed to God himself; yet the other also are to be done in Obedience to God, and with an Eye to his Glory. So that we have but one Business; though we have a great many Duties of various Kinds belonging to it.

Resolve then, to engage in, and to endeavour to manage every Affair of common Life, out of Duty to God, with a spiritual Frame of Soul, and with a hearty Desire therein to shew your self approved unto God. Whether you eat or drink, or whatever you do, do all to the Glory of God.—Consider therefore, that you have the same God to deal with, the same om­niscient Eye to observe and remember your Tho'ts, Views, Affections, Frames, Language and Behaviour, while conversant in the common Affairs of Life, as when upon your Knees in your Closet or Family, or in the publick Worship of God's House: And that the same upright Views, the same holy Desires, the same Faith in Christ, are necessary in the one, as in the other, if you would have them acceptable to God.—This Consideration duly impressed, is the true Philosopher's Stone, that turns all to Gold.—This will make every Thing serve as a fresh Gale, to waft us forward to our desired Harbour.

2. Be solemnly careful to attend upon all the Or­dinances of God, without any Reserve.—The Duties and Ordinances of Religion belong to the Way, which [Page 405] God has appointed us to walk in, in Order to our Salvation: and we must be found in his Way, as we would expect his Presence and Blessing.—Herein be therefore careful to have no Reserve. Let every Duty, whether of the Closet, the Family, or public Worship, be diligently and constantly maintain'd, each in its proper Season. Live in the Omission of none of them; nor let any ordinary Occurrence or Excuse divert and put you by, when the proper Sea­son and Opportunity calls for your Attendance on them.—You are under the same Obligations at all Times, as at any Times, to perform Duty; and to ob­serve all Duties, as to observe any. For they are all required by the same Authority; and to be perform'd to the same Object, and for the same End.—He therefore who lives in the wilful Neglect of any known Duty, does thereby turn his Back upon God and his Salvation. Herein then, the greatest Care should be exercised, that we may prove (or know and do) what is the good, and perfect, and acceptable Will of God concerning us.

You should also remember, that the Duties of re­ligious Worship are to be perform'd to an omnisci­ent and Heart-searching God; a God who can't be deceived, and will not be mocked; a God, who will be sanctified in all them that come night him, and who will highly resent our flattering him with our Lips, and lying to him with our Tongues, when our Hearts are far from him.—You should therefore be careful, by previous Meditation, to obtain a lively Sense of the infinite Perfections of the glorious God to be worship'd, of the Nature and Importance of the Duty to be attended; and to have your Affections infla­med and much engaged, when you come into God's [Page 406] immediate Presence, in any Ordinance of religious Worship. You should keep your Heart with all Di­ligence; watch against, and carefully suppress every roving and wandring Thought, endeavour to retain a lively Impression of the divine Presence; and to keep up a devout spiritual Frame of Soul, while in the Performance of the Worship of God.—Our Transactions with God, in the Duties of religious Worship, above all Things call for the greatest Se­riousness, Watchfulness and Care. And all the Pains we can take in this Matter, will prove too little; we shall still have Cause to lament our great Defects; and to mourn after the Pardon of the Iniquity of our holy Things, through the Blood of Christ.

3. Remember, that as you lie at Mercy, so you have a Mercy-Seat to repair to; and that you may sow in Hope.—It is true, that we neither have nor can have any Claim to the Mercy of God, on Ac­count of any Thing that we do or are able to do in Religion. Not for your Sakes do I this, faith the Lord God, be it known unto you, Be ashamed and con­founded for your own Ways, O House of Israel.—But yet it is also true, that the infinite Mercy of God is more than equal to all our Unworthiness, to all our Difficulties, and to all our Wants.— There is Forgiv­ness with God, that he may be feared; and with him is plenteous Redemption. And God is in Christ recon­ciling the World to himself, not imputing their Trespas­ses.—You should approach the Presence of God, not only with a most abasing Sense of your Sinful­ness, Pollution, and Unworthiness; and with most earnest Importunity for the Influences of his Spirit and Grace: but also with a humble Confidence in the Riches of his infinite Mercy; and with a supporting [Page 407] Hope, that for his own sake and for his Son's sake, (though not for yours) he will accept, pardon, sanc­tify, and save you.—While you are entertaining hard Thoughts of God, giving into desponding Frames, and nourishing your distracting discouraging Fears, you are dishonouring God our Saviour, grieving the Holy Spirit, hardning your own Heart, and going further and further from Mercy.—Come therefore before God, self-loathing and self-condemning, yet not with a distrustful Dread: But come to him with Expectation and Dependance. Plead the Merits of his Son; plead the Riches of his boundless Grace; yea, plead your own Misery and Want before him: hope in his Mercy, and wait for his Salvation.

4. Review your past Life; and be as particular as you can, in your Repentance toward God, as also in setting all Things right with your Neighbour.—It is our Duty particularly to confess and lament our Sins before God; those especially which are peculiarly aggravated, or have been willingly and customarily indulged.—It is our Duty to make up all Breaches with our Neighbour, and to repair all Injuries we have done him, as far as possible.—It is therefore necessa­ry, to call our selves to an Account for all the past Conduct of our Lives, both toward God and Man.

Look back then to your early Age, and bring the Sins of your Youth to Remembrance. Confess them particularly, lament them before God, and lift up your ardent and frequent Petitions to him, that he would not remember the Sins of your Youth, nor your Transgressions.—Continue your View, to the successive Periods of your Life. Consider what Duties you have omitted, whether personal or relative; what Parts of instituted Worship you have neglected, or by [Page 408] a careless, hypocritical, and trifling Performance, have slighted and profaned, whether in your Closet, in the Family, or in the House of God.—Consider what Relations you have sustain'd, and what have been your special Defects in each of them. Humble your selves in the Sight of God, on Account of them all: Cry to him for Pardon, in the Blood of Christ; and for Grace and Strength to serve him acceptably by a right Discharge of your respective Duties, in each Station and Circumstance of Life, as well as by a due Performance of the several Offices of Devotion.—Consider your many Sins of Commission, according to their respective Natures and Aggravations. Con­fess them before God; and confess the innumerable Multitude which were unobserved when committed, or forgotten since.—Endeavour to impress a just Sense of their Number, Enormity, and Guilt upon your Conscience, till you are forced to groan out that Language of a repenting Soul: Innumerable Evils have compassed me about, mine Iniquities have taken hold upon me, they are more than the Hairs of my Head, therefore my Heart faileth me. Endeavour to bring them all (those which you can remember, by a par­ticular Enumeration; those which you cannot re­member, by a general Confession) to the Fountain set open for Sin and for Uncleanness. Pray for Faith, and endeavour to trust in the infinite Merits of the Re­deemer's Blood, and the infinite Mercy of the God of all Grace, for a free Pardon of all your Sins, how extensive soever in their Number, how great soever in their Aggravations.—Thus endeavour to have your past Account balanced by the Blood of Christ.

In like Manner be careful to review the Defects of the Duties, and the Violations of the Precepts, of [Page 409] the second Table of the moral Law.—Consider whe­ther there be none who have offered you Injuries and Indignities; and see to it, that from your Heart you forgive them their Trespasses, and that you remem­ber each of them at the Throne of Grace, seeking Mercy for them, as for your own Soul.—Consider what Differences and Controversies you have maintain'd with any Man; and in the most kind and conde­scending Manner attempt all reasonable Methods of Reconciliation, committing the Case to God by Prayer.—Consider whether in the Course of your Life you have not some Way or other been injurious to your Neighbour, by Word or Deed, in your Com­merce or Conversation; and never rest, till you have made Reparation and Satisfaction, if any Thing of that Kind can be remembered.—Consider whether there be no Enmity, or Rancour of Spirit, no Preju­dice or ill Will, harbour'd in your Breast against any Man; and never rest till you can feel an universal Benevolence to every Individual of the human Race, and have that Love in Exercise, which is the fulfilling of the Law.—Consider whether you have learn'd of Christ to be meek and lowly of Heart, to live in Peace and Kindness; and be excited by the Gentleness of Christ, to maintain the Exercise of those Fruits of the Spirit, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Meekness, Temperance.—Consi­der whether you have practised sufficient Liberality towards the Poor and Indigent; and consult how you may now so cast your Bread upon the Water, as to find it again after many Days.—And in a Word, seek Pardon through the Blood of Christ for all your past Defects; and consult how you may, for the future, render your self the most extensive Blessing to the World, while you live in it.

[Page 410]5. Be very careful, faithfully to discharge the res­pective Duties of the several Relations you sustain.—God having placed you (Sir) in a Station of publick Trust, He calls upon you in the Language of Je [...]osha­phat to his Judges: Take Head what ye do, for you judge not for Man, but for the Lord, who is with you in the Judgment; therefore now let the Fear of the Lord be upon you, take Heed and do it.—It would be Arro­gance in me, to pretend to direct you in the particular Duties of your honourable Station; and the parti­cular Methods of discharging them.—It is your Con­cern, in the Execution of your Trust, to approve your self a Minister of God to his People for their Good; a Terror, not to good Works, but to the evil; the Patron and Defender of the oppressed and injur­ed, and an impartial Restrainer and Punisher of the vicious and immoral; a shining Pattern of a regular Life; and one that seeks the Welfare of your People.

Allow me further to observe,

As you are likewise remarkably blessed in your conjugal Relation, that a full Compliance with the Laws of Christianity will greatly add to your mutual Happiness.—I don't mean by this, to recommend to you that Love, tender Affection, and most oblig­ing Kindness, which the Word of God injoins upon all in that Relation; and which is so absolutely ne­cessary to all such, in order to their present Comfort or future Happiness: Since in these Things, you have practically declared to the World, that you stand in no Need of a Monitor.—But what I would particularly offer to your Consideration, is, that the Soul is the principal Part of humane Nature; and consequently the principal Object of Love and Re­gard, in that near and intimate Relation.—It should [Page 411] therefore be the chief Care of those [...] are thus nearly united, to live together as Fellow-Heirs of the Grace of Life, to assist, counsel, quicken and comfort one another, in the Ways of God and Godliness; and to consult all proper Methods to promote each other's spiritual and eternal Welfare.—Thus the Bands of Union and Motives of dearest Affection will be more than doubled. This will render such Per­sons Blessings to each other indeed; and lay a Foun­dation for Joy to all Eternity.

You are peculiarly favoured with Regard to a plea­sant and delightful Offspring. And upon the Birth of each of your Children, the Lord does (as it were) say unto you, as Pharaoh's Daughter to Moses's Mo­ther, Take this Child, and nurse it for Me.—You should accordingly take early Care, to endeavour the forming their Minds to the Knowledge, Fear, and Service of God.—You should not only teach them their Catechism, whereby a Summary of christian Doc­trines may be laid up in their Memories; but study in a plain, easy, and familiar Manner, to adapt your Instructions to their Understandings, and endeavour to acquaint them with the great Things of their e­ternal Peace.—You should endeavour not only to give them a doctrinal, but a practical Acquaintance with the Duties of Christianity; and as soon as pos­sible, put them upon the stated Exercise of religious Duty.—You should in the most kind and affecti­onate Manner possible, endeavour to restrain their vicious Inclinations and Practices, and instill into them Principles of Reverence to the Aged, of Honour and Gratitude to their Parents, of Kindness and Love to one another, and of Piety and Mercy to the indigent and distressed.—You should with constant and im­portunate [Page 412] Ardour of Soul, wrestle with God for their spiritual Welfare; and even travel in Birth, to see Christ formed in their Souls.—This is the Way to make them indeed Blessings in their Generation, to make them happy while they live, happy when they die, and happy for ever. By this Means therefore, shew that you love them indeed.

To this I must add, that you are under a like Ob­ligation to take Care of the Souls of your Servants, as of your Children; and in like Manner to instruct them, and to impress upon their Minds the vast Con­cerns of Eternity. For you should always remember, that the Soul of your meanest Slave is of more Value than this whole World.

I shall only subjoin under this Head, that you sus­tain the Character of a Neighbour, unto which are many Duties annexed.—The Poor you have always with you, to whom you owe charitable and compas­sionate Relief.—You have frequent Occasions of Conversation, which should be good to the Use of edi­fying, that you may administer Grace to the Hearers.—You have special Interest in and Influence upon many; this you should improve with Care, for their spiritual Advantage.—You will find frequent Occasion to exhort and to reprove others, which should be done with such unaffected Seriousness and Kindness, Con­descension and Humility, as will both touch the Con­science, and engage the Affections; and thereby have a Prospect of Success.—In fine, you should watch for Opportunity to do what Service you can, both to the Bodies and Souls of your Neighbours; and thereby fulfil the royal Law of Love.

6. Walk by Rule, in an exact Observance of stated Devotions.—We are exhorted to walk circumspectly, [Page 413] redeeming the Time; to be always abounding in the Work of the Lord; doing the Duty of every Day, in its Day; of every Season, in its Season. And to time Things to best Advantage, to methodize Things well, and be steady to some certain Rules of proceed­ing, will very much befriend a Life of Religion.—We are counselled, to be in the Fear of the Lord all the Day long; to pray without ceasing, and to meditate in God's Law Day and Night. Nothing can be of greater Importance to our present or future Happi­ness, than a careful Compliance with these divine Precepts.

You should therefore begin the Day with GOD. When you wake in the Morning, let God have your first Thoughts. Lift up your Heart to him, with Thankfulness for the Preservations of the Night; and in Supplication to him for his Presence with you, in the Duties of the succeeding Day.—After such Ejaculations, before you rise from Bed, you will do well to consider with your self, what are the Duties be­fore you this Day, whereby God may be most glorified, your spiritual Interests best subserved, and you most useful in your Generation.—Whist arising from Bed and dressing your self, entertain Meditations upon Subjects suited to the Occasion, such as the Necessity of your Resurrection from spiritual Death, or the Cer­tainty and Consequences of the final Resurrection at the great Day of Christ's Appearing and Kingdom; the Necessity of your being cloathed with the Righ­teousness of Christ; or the glorious Livery, in which you hope to appear before the Tribunal of your Judge, when you shall shine as the Firmament, and as the Stars for ever and ever. These, or such like Me­ditations, a Variety whereof will readily offer to [Page 414] your Mind, may be an excellent Means to put your Soul into a proper Frame for the Duties before you.

When risen from Bed, retire as soon as you con­veniently can into your Closet.—Read some Portion of the Word of God; mixing it with Faith, giving a close Attention, making devout Reflections, and occasional Ejaculations of Prayer and Praise, according to the Subject-Matter you are entertained with.—After reading, pause a while, and endeavour to affect your Mind with lively Impressions of the infinite Perfecti­ons of the glorious Majesty, before whom you are approaching. Lift up your Eyes to God, with fer­vent Aspirations after the Influences of his blessed Spirit, to help your Infirmities, to teach you to pray, as you ought; and to make Intercessions for you, with Groanings which cannot be uttered.—Thus in the Name of Christ bow your Knees before God, with an aw­ful Sense of the infinite Distance between him and you, and of your intire Unworthiness of his Favour; yet with a humble Hope and Confidence in his in­finite Grace and Mercy in Christ: and keep up a strict and continual Guard over your Thoughts and Affections, that they don't wander from the Business before you, and render the Duty a meer superficial Lip-Service.

From your Closet proceed to the Duties of Family­Worship. Call your whole Houshold together; let none be absent. Read a Chapter in the sacred Bible: and I would advise you commonly to read in Course, that the whole Word of God may be read in your Family. Perhaps it may be an agreeable Practice, and most for Edification, to read in the old Testa­ment one Part of the Day, and in the New Testa­ment the other.—I would advise you to sing Part of [Page 415] a Psalm; and then pray with your Family. Which done, gravely dismiss them, to their respective secular Occasions.

Having thus carry'd your self and Family through the Morning-Sacrifices, don't suppose, that you are now discharged from all religious and spiritual Con­cerns, until the Return of the stated Times of divine Worship; but keep your Soul diligently, study to pre­serve and cherish still a spiritual Frame.—Intermix frequent occasional Meditations and Ejaculations, with all the Business you are engaged in.—After Dinner, I would advise you to retire again into your Closet for some Exercises of Devotion.—Imitate Da­vid and Daniel in the Frequency of your secret Re­tirements; and make it your stated Rule, at Even­ing, in the Morning, and at Noon to pray, and to let God hear your Voice.

Chuse some convenient Time every Day for religi­ous Meditation, and Solemn Reflection. Daily spend half an Hour, at least, in this useful and delightful Employ­ment; and more, when your Circumstances will al­low it. Let the Time be stated; and let no ordi­nary Avocations prevent your duly attending upon this Exercise, at the Return of the appointed Season. Perhaps Experience will teach you, with the Patriarch Isaac, to chuse the Evening for this Service.—But this depends upon the respective Business and Cir­cumstances of Life, and Dispositions of Mind, of each particular Person.—The whole Word of God will afford you Matter for your Meditation; that you have a large Field before you, enough to keep you happily employ'd to all Eternity: But the Per­fections of the divine Nature, the astonishing Work of Redemption by Jesus Christ, the glorious Excel­lency [Page 416] of his Person, and the wonderful Benefits of his Salvation, the incomparable Glories of the hea­venly World, the Preciousness of your Soul, with its various Wants, and the like, should be the most common, as they are the most important Subjects of your Contemplation.—Engage in this Business, as in the Presence of God, call in your Thoughts from every foreign Concern, and keep them closely enga­ged. Deeply muse, until the Fire burns: Meditate on divine and eternal Things, till they become real and visible to the Eyes of your Mind; even till your Soul is brought (if it pleases God) to the Top of Pisgah, and to a View of the heavenly Canaan.—But I need not insist upon the Methods of performing this Duty. By a faithful and steady Attendance upon it, your Experience will quickly teach you the best Manner of its Performance.

And now being brought to the Close of the Day, end it as you began it, with Respect to the Duties both of your Closet and Family.—And when you be­take your self to your Rest, review the Conduct of the Day past; and consider what Matter of Repen­tance, or of Thanksgiving, is thereby before you.—Solemnly interrogate your self, whether you are fit to die; and what your State is like to prove, if you this Night should awake in the eternal World. Your Answer to this momentous Question must either ex­cite your Diligence to flee from the Wrath to come; or animate your Love and Gratitude to God, and your Zeal for his Service, in Hope of the Glory to be revealed. To conclude, endeavour to improve your waking Minutes on your Bed (whether before you first fall asleep, or when you shall awake in the Night) in religious and divine Meditation.—So, [Page 417] when you wake and rise in the Morning, still be with God.

Thus I have set before you a Method of filling up your Time with Duty; with such Duties, as will every one of them tend to promote your Progress to eternal Bliss.—And I need now only further put you in Mind, that besides these daily Exercises of Religi­on, there are Seasons wherein the whole Day should be taken up in the immediate Service of God; ex­cepting when we are called off by Works of Neces­sity and Mercy.—Such is the Lord's Day, which ought to be so strictly sanctified, that we should not so much as allow our selves to think our own Tho'ts, or to speak our own Words.—Such are likewise oc­casional Days of Humiliation and Thanksgiving, which the Scripture calls our Sabbaths. The frequent and devout Celebration of these Days may prove of emi­nent Usefulness to promote the Life and Power of Godliness.—The Scriptures do not indeed direct how often these should be attended. They are a Free­Will-Offering: And the State of your Soul, with the Dispensations of Providence towards your self, your Family, or the Church of God; and the re­spective Business, whether temporal or spiritual, which you have before you, will be a sufficient Direction, as to the Time and Manner of performing these Duties.

I would suggest here one Thing more: you would do wisely to keep an exact Account in Writing, of your daily Expence of Time.—Before you go to Bed, re­collect and record (at least in some brief Hints) the Business you have done, the Duties perform'd, the Mercies received, the Frames of your Soul, the Dis­pensations of Providence, with the Sins and Imper­fections [Page 418] of the Day past. Let this be done so, that you your self upon a Review can understand it; though there may be some Occurrences requiring a Veil of Obscurity to be thrown over them, that they may not be understood by others, if ever your Pa­pers should fall into their Hands.—By this Means, you may have always before you, what special Re­formation is wanting, what special Obligations you are under to God; and what Proficiency you make in the School of Christ.

7. Walk by Faith in the Son of God. Whatever you do, let Faith in Christ be kept in daily Exercise, and run through all your Duties, from first to last.—I have adapted my former Directions to that State of Suspence, which you are in, with Respect to your Conversio [...] to God. ‘ You have some Times (you tell me) refreshing and encouraging Hope, that you have had some Experience of those Marks of converting Grace, which I have described.’—Be it then sup­posed (as I trust there is ground to suppose) that the Hope you have at Times, is well founded; in this Case, your Compliance with those Directions is the best Means of a successful and delightful Progress towards your heavenly Inheritance.—But you com­plain, that ‘ You often conflict with distressing Doubts and Fears, that the Prevalence of your Corruptions, the Formality and Hypocrisy of your Duties, and the dead carnal Frames, which you feel in your self too frequently, are utterly inconsistent with well-grounded Hopes of a renewed and sanctified Soul.’—Were your Case indeed according to your Fears, what bet­ter Method could be proposed, than to attend the Directions here given, in Order to seek after the renewing Influences of the Spirit of God?

[Page 419]But I must observe to you, there is one Thing that is eminently of Importance, and which seems yet wanting in Order to your maintaining a heavenly Conversation, and a comfortable Walk with God. To walk with God, is to walk in Christ; and to have the Life which we live in the Flesh, be by the Faith of the Son of God. It is by Faith in Christ, that we have Access to the Throne of Grace. By whom also we have Access by Faith, into this Grace wherein we stand. Rom. v. 2.—It is by Faith in Christ, that our Persons and Services find Acceptance with God. Who hath made us accepted in the Beloved. Eph. i. 6.—It is by Faith in Christ, that our Corruptions are mor­tified, and our Hearts cleansed. Purifying their Hearts by Faith. Acts xv. 9.—It is by Faith in Christ, that we are enabled to tread the World and its Idol-Va­nities under our Feet. And this is the Victory that over cometh the World, even our Faith. I Joh. v. 4.—It is by Faith, that we enjoy the Consolations and Pleasures of a religious Life. We have Joy and Peace in believing. Rom. xv. 13.—It is by Faith in Christ, and by our holding fast our Confidence firm unto the End, that we are rendred stable and stedfast in our religious Course, and enabled to persevere to the End. Thou standest by Faith: Be not high-minded, but fear. Rom. xi. 20.—It is by Faith, that we obtain the Sealings of the blessed Spirit, and the Earnests of our future Inheritance. In whom also, after that ye believed, ye were sealed with that holy Spirit of Promise, which is the Earnest of our Inheritance. Eph. i. 13, 14.—And in a Word, it is by Faith, that we keep the Mark for the Prize of our high Calling in View, and are actuated to the diligent Pursuit of the Recom­pence of Reward. Faith is the Substance of Things [Page 420] hoped for; and the Evidence of Things not seen. Heb. xi. 1.—Thus you see, that if you would walk with God, you must walk by Faith in the Son of God.—Here therefore it seems needful to give you some plain and familiar Directions.

And I would first direct you, to look to Jesus as the Author and Finisher of your Faith.—"You are (you say) uncertain, whether you have a true Faith, or not?" Look then to this Fountain of all Grace, to get your Doubts removed, to be freed from this uncomforta­ble Suspence of Mind, and to be sensibly, as well as really, united to that glorious Head of all spiritual Influences.—Be frequently lifting up your Soul to him, with such Aspirations as these. ‘Blessed JESUS! Thou knowest the distracting Doubts and Fears, I am exercised with; and my perplexing Uncer­tainty of an Interest in and Union unto Thee by Faith. A Difficulty, which Thou only canst re­move, by the Operations of thy holy Spirit. Thou hast invited me to come unto thee, to buy Wine and Milk without Money and without Price; and to take of the Waters of Life freely. O Lord, I de­sire, I resolve to comply with the gracious Invita­tion. Lord, I would believe: Help Thou mine Unbelief.—Thou hast promised, that if I come unto thee, thou will in no wise cast me out. Lord, I would come at thy Call. Draw me, and I shall run after thee.—Thou didst come to seek and to save that which was lost; and to call Sinners to Repen­tance. As a lost perishing Sinner, I would there­fore look unto Thee for Pardon, Sanctification, and eternal Salvation. Thou only hast the Words of eternal Life. To thee therefore I repair, as to the Fountain of Life, and the Foundation of all [Page 421] my Hope, that of thy Fulness I may receive, even Grace for Grace.—Here is my last Refuge. Look, blessed Lord, upon a poor guilty polluted Soul! Replenish me with thy Grace. Give me that Faith, whereby I may comply with thy gracious Invitations, rely upon thy precious Promises; and derive all Supplies of Grace from the inex­haustible Treasury of they Grace and Goodness.’

You must endeavour likewise, to act Faith in Christ for your Justification, and for your Accep­tance with God in the Duties of Religion; to rely upon him as the Lord your Righteousness; and to make Mention of his Righteousness, even of that only.—I have spoken particularly to this in some of my for­met Letters; to which I shall only add, —You must approach the Presence of God under a deep Impres­sion of your Guilt, Pollution and Unworthiness, and yet with a humble Dependance upon the infinite Merit and Righteousness of Christ, for Access unto God the Father, and Acceptance in the Beloved.—You must live in a humble Confidence in Christ, as the Propitiation for your Sins, as your continual Ad­vocate with the Father; and as a constant Source of Righteousness and Strength to your Soul. And all your Expectations of pardoning, sanctifying, and sa­ving Mercy must be derived only from Jesus Christ, who is our Hope, the Hope of Israel, and the Saviour thereof.

You must also act Faith in Christ for quickning, and strengthing, as well as justifying Grace.—Do your Corruptions prevail? Bring them to the Cross of Christ. Look to and humbly depend upon the Law of the Spirit of Life in Christ Jesus, to make you free from the Law of Sin and Death.—Do dead, [Page 422] carnal or formal Frames prevail upon you? Strive to quicken your Soul by enlivening Meditations on the amazing Transactions of redeeming Love; and firmly rely upon Christ, for the quickning Influences of his Spirit. You will always find your Soul enli­vened, your Graces invigorated, and your Affections spiritualized, in Proportion to your humble, steady, chearful Dependance upon Christ, for all those Sup­plies of Grace you stand in Need of.—Thus then wait upon the Lord Jesus Christ: and be of good Courage; and he shall strengthen thine Heart. Wait, I say, on the Lord. So shall you mount up with Wings as the Eagle, you shall run, and not be weary; you shall walk, and not faint.

I will only subjoin, that you must live by Faith, under all your various Circumstances of Life, and under all the different Dispensations of God's holy Providence.—Are you in the dark, and under inward Trials? Remember, that we walk by Faith, not by Sight. Be humbled, but not discouraged, by your Deadness, Darkness, Temptations, or Corruptions: For, however your spiritual Frames, Affections, or Dispositions of Soul may change, yet Christ Jesus is the same Yesterday, to Day, and for ever; and may be safely trusted for Deliverance, how distressing soever your Condition. Hence, when you walk in Darkness, and see no Light; yet trust in the Name of the Lord, and (by Faith in Christ) stay your self upon your God.—Are you under outward Afflictions, and adverse Dispensations of Providence? Act Faith in the Promises; all of which are in Christ Yea, and in him Amen, to the Glory of God: And humbly hope, that according to God's gracious Promise all Things shall work together for your Good; and that your light [Page 423] Affliction which is but for a Moment, will work for you a far more exceeding and eternal Weight of Glory.—But you are in Doubt about your Interest in the Promises: Well, let your hearty Acceptance of Christ, and your humble Dependance upon the Pro­mises in him, remove your Doubts. Act always un­der the Influence of this Maxim, that you can't trust too little to your self, nor too much to Christ.—To conclude, If you want spiritual Life, Christ Jesus is our Life: You must look to and depend upon him for it.—If you want Light, he also is the Light of Men; and his Spirit must be a Word behind you, say­ing, This is the Way, walk you in it.—If you want Comfort, your Consolation must be in Christ; and you must rejoice in Christ Jesus, without Confidence in the Flesh.—Would you live near to God? Draw near with a full Assurance of Faith.—Would you have a Victory over the Sting and Terror of Death? You must be delivered from this Bondage, and obtain the Victory, through Jesus Christ our Lord.—Would you live in the Prospect of a blessed Immortality? Christ in you is the Hope of Glory.—Thus to live, is Christ, and then to die is Gain: Gain unspeakable! To depart and to be with Christ, which is far better than to abide in the Flesh, under the happiest Circumstances of Life, even a [...]idst all the Honours, Pleasures, and Riches of this vain, perishing World.

Thus I have given you some brief general Hints concerning that Walk with God, which he who would be a Christian indeed, and would possess the Peace of God in his Soul, should endeavour to maintain.—Your own Experience in the divine Life will teach you how to improve upon these Directions; and to make a continued Progress, from Grace to Grace, [Page 424] and from Strength to Strength, till you come to the Perfection of Grace in Glory.

Now, that the God of all Grace may grant you the Supply of the Spirit of Jesus Christ, in his sancti­fying, quickning, and comforting Influences; and that he would guide you by his Counsel, and keep you by his Power through faith unto Salvation, is the Prayer of,