The doctrine of sovereign grace opened and vindicated: and also the consistency and duty of declaring divine sovereignty, and mens impotency, while yet we address their consciences with the warnings of truth, and calls of the Gospel. / By Isaac Backus, Pastor of a church in Middleborough. ; [Two lines from Romans]

THE DOCTRINE OF SOVEREIGN GRACE Opened and Vindicated.

PART I.

THE chief occasion of the ensuing dis∣course is this: About four years ago, on a view of the prevailing disposition in multitudes, either to pry into futuri∣ties, to the neglect of present duty, or to contend about religion, instead of regarding the life and practice of it, while the vanities of time carried the world before them, I was moved to publish a discourse from James ii. 22. with this title, True Faith will produce good Works. And through the whole endeavoured to handle the glorious truths of the gospel in a practical way; and had as little expectation of being publicly attacked therefor as for any thing I ever wrote: And I was not alone in this thought, for a worthy minister in Great-Britain says, in a letter,

Your sermon on the Fruits of Faith is well adapted to silence gain∣sayers.

Yet how often are we disappointed in this evil world!

Mr. Daniel Martin, Elder of a Baptist Church in Rehoboth, published a piece last fall, intituled, Some Meditations on the plain Testimony of the ho∣ly Scriptures, relating to the elect or chosen of God, &c. wherein, after inserting as a motto our Saviour's caution to take heed how and who we hear, he begins thus:

Having received the foregoing caution and instruction from the most wonderful Counsellor that ever spoke on earth. I have made the following observations on se∣veral points of doctrine delivered by Mr. Isaac B—s, in his book intituled, True Faith will produce good Works, wherein he hath made ma∣ny worthy observations, and given divers good instructions; but to my sorrow he hath advanc∣ed several points of doctrine, which appear to me to be in opposition to the sense and pure meaning of the holy scriptures.

And he goes on to bend all his force through his whole per∣formance against the peculiar doctrines of sove∣reign grace.

Several reasons were suggested, in my own mind and by others, against making any reply to this piece at all: As that it is so plainly erroneous, that it was not likely to do much hurt; that there is no end of controversy; and it is peculiarly dis∣agreeable for one Baptist to contend with another, who have so many others against them on every side. But in answer to this, it appears, that as plain as these errors are, yet many are carried away with them; and though contention is disagreeable, yet if we can see the faith once delivered to the saints betrayed, and hold our peace, how shall we answer it to him who has required us to contend

earnestly therefor? And will not a just view of the last objection turn its weight the other way? For an engine which has been much used, both in the past and present age, to prejudice people against the Baptists, has been to represent them as unsound in gospel doctrine; and now when an aged Elder of that denomination has represented to the world, that to hold, "That faith is not of man," carries in it that

He that is justified by faith, is justified because God hath given it to him; and he that believeth not is damned, because God hath not given him faith;

p. 15. if we let such reproach∣es against sovereign grace pass unanswered, be∣cause in our denomination, what a handle would others make of it, to represent us all either as corrupt in principle, or else more after party than truth? Nay, if those who met their enemies ox or ass going astray, and did not bring it back again, broke a command of God* 1.1; how can we answer it to him, if we see our friends and fellow mortals going in a way that we are fully convinced leads to destruction, and not attempt, as we have op∣portunity, to shew them their danger? Paul's ear∣nest desire for the salvation of his brethren and kinsfolk, moved him to take pains to convince them, that, though they followed after the law of righteousness, yet that they did quite miss their way, because they sought it not by faith, but as it were by the deeds of the law. Rom. ix. 22. And as it appears to me that Mr. M—n has missed the right way in the same respect, I think it a du∣ty to attempt in a brief and plain manner to shew him wherein he has done so.

The grand point which he objects against in my book, is the manner of my holding election: He professeth to hold it; but thinks I hold it in a wrong way. I had observed from Eph. i. 3—7. that Paul says, He hath chosen us, that we should be holy; but the modern notions are, that he chooseth us because we are holy, making that to be the cause, which Paul viewed to be the effect: All the contro∣versy turns upon this point, whether the good plea∣sure of God's will, or our free will, be the cause of our holiness and happiness. Mr. M—n mentions this, and answers, that both are the cause thereof, p. 6. To prove which, he cites many declarations of God's good will, and then says;

Since it is the good will of God that all men should be saved and come to the knowledge of the truth, what doth hinder, or indeed what can hinder or prevent, but the want of man's good will?

p. 7. Ay sure enough, what else can hinder? But since that is wanting, how can it be any cause of our salvation? Solomon fays, That which is wanting cannot be numbered: Yet behold! here is one wiser than Solomon! For he can reckon that which is wanting for a principal part of the capital sum! Perhaps it will be said, if it is wanting in one, it may not in another. This I suppose is the thing aimed at, for he says,

By free will I un∣derstand good will; when a man's will is to do the will of God.

p. 7. And again,

We may assure ourselves, that God hath not hid the light of the gospel from any man or people, who desire and seek after the knowledge of God.

p. 13. Who pretends that he does? I was so far from doing of it, that in answer to an

objection, p. 82. I. observed, that "We may be heartily willing to do many outward actions, which yet we cannot do, and so are excused from blame in our not doing them; but the cause why souls cannot believe the record which God has given of his Son, and love and obey him with all their hearts, is because they love darkness rather than light; yea, hate the light, because the carnal mind is enmity against God." John iii. 19, 20. Rom. viii. 7. And if our advocate for free will and good works read this and much more to the same purpose in my book, before he wrote against it, where are his good works, while he misrepresents my sentiments? And if he did not read it, where is his regard to equity, to condemn a man without a hearing?

Mr. M—n has told us, that by free will he understands a will to do the will of God; but he has not informed us who the people are, or where they live, that naturally have such a will: He is not so fair in this respect, as Robert Barclay was about perfection; for though he laboured much to prove that such a state was attainable in this life, yet he says,

With respect to myself, I speak mo∣destly, because I ingeniously confess that I have not yet attained it* 1.2.

So here I believe every

one of Adam's children, who are brought to a true sight of their case, will concur with the Apostle's confession, that all have sinned and come short of the glory of God; and that all go on, either se∣cretly or openly, to serve divers lusts and plea∣sures, till the kindness and love of God our Sa∣viour appears, not by works of righteousness which we have done, but according to his mercy, to save us, by the washing of regeneration, and renewing of the Ho∣ly Ghost, Rom. iii. 23. Tit. iii. 3—5. Our author's notion that both God's will and ours are the cause of our salvation, runs him into the following ab∣surdities.

I. To exclude all those divine testimonies which prove man's universal depravity: That both Jews and Gentiles are all under sin, and none righteous, no not one; are all gone out of the way, and none that doth good, no not one; that we are by nature children of wrath, even as others; that the scrip∣ture hath included all under sin, Rom. iii. 9—19. Eph. ii. 3. Gal. iii. 22. I say his notion excludes all such testimonies of truth, of which the bible is full, even so far, that though his book is filled with texts which he imagines will prove universal redemption, yet I think he never takes notice of

one that proves our universal depravity, notwith∣standing he talks so much of keeping close to scripture.

II. As the nature of his scheme is the same of that which insnared the Galatians, so it is attended with the same consequence which the Apostle mentions to them: It would frustrate the grace of God, and make Christ to die in vain, Gal. ii. 21. For if men have a will to do the will of God, they had no need of a Saviour to die for them, and if they have it not, they are like to perish, notwith∣standing what he has done; for Mr. M—n says,

It seems by our Lord's parable, Luke xiv. 16—20. that there was nothing wanting on the part of him that made the supper, but on the part of them that were bidden; their good will was lacking; their will and affections were on earthly things.

p. 7. Therefore by his scheme, unless our Lord could find some of the children of men who had not their will and affections on earth∣ly things, his great supper will be lost: Nay it must unavoidably be so; for if any could be found with such a good will as our author describes, the Saviour could have no right to call them to this supper, because he came not to call the righteous, but sinners to repentance, Luke v. 32. That turn which way you will, this notion of free will frus∣trates the grace of God, and would make Christ to die in vain. Mr. M—n says,

They did not improve the power he had given them.

I know they did not improve it right, for they improved it to excuse themselves from coming, and to pur∣sue their own ways. Again he asserts, that

Faith is a work which God requireth of man, and

what our Lord taught the people to labour in.

p. 14. And to prove it refers us to John vi. 27—29. Though in this he discovers a darker notion about faith than the Jews did, for it appears that they knew that faith is giving credit to another, and not a work of our own; therefore in the next words they ask for a sign, that they might see and believe, and they plainly intimate, that though he had fed five thousand, yet Moses had done much more, even fed six hundred thousand of their fathers in the wilderness, so that they were not inclined to leave Moses for Jesus; and though he assured them that it was not Moses who gave that bread, and that the Father had now given the true bread from heaven, yet their disposition and conduct discover∣ed plainly, that it must be the work of God to make any of them believe it. Mr. M—n is so far from allowing this point, that he ventures to de∣clare, that

The unbeliever is not made a be∣liever by the mighty power of God working in him, but by hearing and receiving the word.

p. 30. And so because the word is the instrument of faith, he denies that God by his power is the author of it; and holds it to be "of man." p. 14. Hence,

III. His plan would make the will of the Cre∣ator dependent on the will of the creature; for he labours much to prove that full provision is made for the salvation of all men, while he owns that many miss of it, because their good will is wanting, yet denies the exertion of divine power to work faith in any; the certain consequence of which is, that it depends upon man's will whether God shall ever have his good will in the salvation of one soul

or not! This consequence is so unanswerable, that it seems our author dare not meddle with it; for I had mentioned it in a quotation from one of our Baptist Elders in Carolina, at the foot of my 56th page; yet though he quotes a passage out of the middle of that page, he never says a word upon this glaring absurdity which attends his doctrine. For the reader's satisfaction, I will give him the pas∣sage. It is this:

Conditional election sets up an inferior cause above a superior; making election and salvation no more than a may be, instead of a shall be. It represents the Almighty as ever fluctuating in his councils, taking up with new consultations dependent on the fickle will of man, and the uncertain acts that flow therefrom; by which method he is brought in saying, O! I will if they will, and O! that they may will to believe, become holy, diligently and persever∣ingly improving their stock of free will abilities, that they may be saved; nevertheless NOT MY WILL, but THEIR WILL be done* 1.3!

Now since this lay directly in Mr. M—n's way, what rea∣son can be given for his avoiding any mention of it, but because he could not answer it? I confess it is beyond my weak capacity to conceive how it can be fairly answered, and if others can, it would certainly be much more to the purpose to do it, than what they on that side generally dwell up∣on. The sum of all our author's meditations is, he imagines that to hold the good pleasure of God's will to be the sole cause of our salvation, and that faith is his gift, and wrought in the soul

by his power, would carry this dreadful conse∣quence in it,

That men cannot be judged and rewarded according to their works, but accord∣ing as he hath given, or neglected to give.

And he seems as much affrighted at this imagination as ever a timorous person was at a black stump in the night: He has it over and over from one end of his pamphlet to the other, and upon every mention of it, he turns away to a number of scrip∣tures, which prove that God is both just and mer∣ciful, which we hold as fully as he does; also upon every view of my pleas for God's sovereign∣ty and power, that frightful image rises in view, again, which makes such powerful impressions up∣on him, that he seems not to know scripture when he runs against it. For instance, I had observed, p. 33. that saving faith is a receiving with all the heart the witness and testimony that God has giv∣en of eternal life in his Son, and he who believeth not hath made him a liar. Ist John, v. 9—12. the evidence of which truth shines so clear as to leave all without excuse, who do not believe with all their hearts; while every soul that is made willing by divine power to receive his testimony, and set to his seal that God is true, knows that this faith is not of himself, it is the gift of God. I thus marked these last words as scripture, and in the margin referred to the text, Eph. ii. 8. yet Mr. M—n, after citing this passage, says,

Is it right to say, because faith is the gift of God, that therefore it is not of man?

And after bringing many texts to try to prove that this is not true, he says,

Now let us consider a little of the consequence of this vain notion, that faith is not

of man.

P. 14, 15. And so recurs to his frightful imagination again, without being sensi∣ble that he is not here contending with I. B. but with divine revelation. And I must confess that those who hold to his doctrine of free will, would be more consistent to own themselves Deists, than to act as they now do; for Dr. Young, the most open Deist that I have heard of in this coun∣try, published a piece in his own defence, in the Boston Evening-Post, the 27th of last August, where∣in he declares, he has as great a veneration for ma∣ny glorious things in the old and new-testament as any Christian in this country; but says, there are some things in the scriptures that he does not un∣derstand. And what are they? Why says he,

Such as how God can be said to predestinate one to everlasting life, and leave another to inevi∣table and eternal perdition, and yet of a truth, be no respecter of persons.

This he thinks to be inconsistent, and therefore rejects those parts of scripture that teach it: Mr. M—n professes to hold all the scripture, and yet the center of all his difficulty with me, is exactly the same that the De∣ist has against the bible, because it teaches that doctrine. And the bottom of the matter with both is, because they think they deserve something bet∣ter than to be left to perish in their sins: For if that were not the case, any person of common sense can easily see the right the housholder had to give to some what they did not deserve, while he did not fail to let every one have their due, and can see the iniquity of those who murmured at the good man for so doing. Yea vulgar understandings can easily comprehend the justice of that striking

demand, Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? Our Lord tells us that the kingdom of heaven is like this. Matt. xx. 1—15. Therefore,

IV. This scheme would rob God of his essential glory. I had observed, that the respect of persons which is condemned in scripture, is a perverting of justice, and every pious soul detests such a thought concerning the Deity; yet we have early notice of his respecting persons in another sense, for he had respect to Abel and to his offering; but unto Cain and to his offering he had not respect; which made Cain very wroth. And I observed that God's demand on him upon that occasion was as much as if he had said, 'Do you think I am so unjust, as not to accept all that is well done?' Mr. M—n takes notice, that I acknowledge that well-doing is accepted, and yet, as if I had disowned it, he goes on and brings many texts which prove that saints will be rewarded in the great day, and then says

I think it is plain, that for any to hold that God, without any just cause arising from what he foresaw in one man more than another, hath chosen or elected a particular number to salvation, and left all the rest to perish in their sins, is unjust and unequal.

p. 5, 6. This is the man who has often cautioned his readers against the slight of men, and crast of deceivers; but what shall we call his conduct here? He heaps up texts, that the reader may think he has proved his point well, and of course that his antagonist is very erroneous; but what has he proved? Why he has proved that saints will be rewarded, and who denied it? He knows I did

not, yet he will have it that there was something foreseen in them better than others, which was the cause of their being chosen and saved: It is in plain terms as much as to say,

It is unjust and unequal for God to give salvation to some sinners, and leave the rest to perish, unless he saw that some deserved salvation more than others;

which would make election and salvation to be of debt, and not of grace, contrary to the whole bible.

For this writer to hold, that because God will re∣ward the righteous, that therefore it would be un∣coual for him to choose some sinners to life, without seeing any good in them more than others, while he left the rest to perish, is as unreasonable as it would be to argue, that a Nobleman could not justly bestow a free favour upon any undeserving object, because he must pay his workmen their due; or to say, because the King must execute justice, that therefore he has no right to shew mercy! And to represent, that holding saving faith to be not of ourselves, but the gift of God, implies, that he must

Judge and condemn some poor sinful men to eternal destruction for his own neglect,

P. 15. is as false as to say, because the King pardons some criminals, therefore the rest are executed for his neglect! when in truth the latter are executed for their crimes, while the others are saved by the King's mercy; a just view whereof will move them to love and obey him all their days; to illustrate which was the main design of my book, yet our advocate for justice and equity has picked out a few sentences, without regarding the connexion of the discourse, and exerted all his wit to cloath my doctrine with the blasphemous garb mentioned

above! If such treatment of our Creator and fel∣low-creatures, is the natural effect of this notion of free will instead of free grace, what cause have we to abhor, and bear testimony against it!

I had remarked, that Jesus was so far from giv∣ing foreseen faith and good works as the cause of babes receiving gospel grace, instead of the wise and prudent, that he resolves it into the Father's pleasure alone, for so it seemed good in thy sight, Matt. xi. 26. Mr. M—n cites this passage, p. 9. and then fills up four pages with scriptures and reasonings, to prove that grace is proclaimed to all, and that those who perish will be justly con∣demned, and reckons it strange that I or any man should think,

That God did not foresee that when this grace appeared to all men, some would believe and obey; or if it be concluded that he did, that he should have no regard thereunto in his choice.

But what a slight of man is here? I asserted the two first of these points as plainly as he has, and hold them as fully, yet by this method he insinuates the contrary. I also hold as strongly as he can, that God foresaw that a number would believe and obey; but the grand point between us is, how they come to do it? He says, mens living in sin and not turning to the Lord, is the cause of their destruction, and if men turn they shall live, p. 11. I say the same with all my heart; but still the question between us is not answered, which is, how they came to turn? How unfair is it in disputing for the opponent to deny a proposition, and then run round and prove several other things, which the respondent holds as much as he does, and then boast of gaining the argu∣ment,

without ever touching the point in debate? I had proved that Jesus resolved the cause of babes receiving the gospel, into the Father's pleasure alone: My opponent denies it, and then brings many proofs that the wicked's destruction will be just, and that those who turn shall live, without the least evidence that any of Adam's race have any free will power to turn themselves, or that God had any regard to such a power in choosing one rather than another, which is the very matter in dispute. I dare say, if Mr. M—n should as∣sert, that none but believers are the proper subjects of baptism under the gospel, and one should de∣ny it, and then produce many proofs that children were circumcised under the law, which he knows as well as they, he would hardly allow that he was fairly confuted; yet that would be full as fair as his treatment of me here.

And what shall we say, if to unfairness men border hard upon untruths? He says,

To prove this scheme, Mr. B—s hath brought out of the whole bible one text, which is Matt. xi. 26.

p. 12. as if that one text was all I had produced to prove that grace is bestowed in a way of entire sovereignty; when in the very page before, I brought Luke iv. 15—29. where it appears that the inhabitants of Nazareth attended with admira∣tion to what Jesus preached concerning grace, as long as they imagined that they had a better claim thereto than others; but when he let them know, from the instance of favour shewn to a widow among the Sidonians, and to a leper among the Syrians, which was not shown to any in Israel, that he had a good right to give salvation to the

heathen, and leave them to perish in their sins;— then those who wondered at his gracious words be∣fore, were filled with wrath, and rose up and THRUST him out. I say I had quoted this scrip∣ture in the foregoing page, with a larger comment upon it than I have given now, to prove the ab∣solute sovereignty of grace; yet Mr. M—n skips over it without any notice, and would have the reader believe that I could bring but one text to favour my plan in all the bible.

Sovereignty God claims as his peculiar glory, therefore in answer to the earnest request of Moses for a sight of his glory, he says, I will be gracious to whom I will be gracious, and will shew mercy to whom I will shew mercy, Exod. xxxiii. 19. And the Apostle Paul cites this passage, and then concludes thus upon it: So then it is NOT OF him that willeth, NOR OF him that runneth, but OF GOD that sheweth mercy, Rom. ix. 16. But our late reasoner says,

Most certainly BOTH the good will of God and the free will of man is the cause of their holiness and happiness,

p. 6. I leave it to the reader's consideration, which of them is to be credited, and proceed to observe, that as this scheme would rob God of his glory, so,

V. It would cheat men of their souls, by flatter∣ing them along in false hopes till they sink in de∣spair. I know my opponent calls it a dark and dis∣couraging scheme to hold that God hath chosen on∣ly a particular number to salvation, and that with∣out any regard to their faith and obedience, p. 12. But let the matter be well examined: We both profess that full provision is made in the gospel for the salvation of sinners, and I believe that God

will make his people willing in the day of his power, to serve him in the beauty of holiness; that all who are given by the Father to the Son, shall come to him; and that no man can come except the Father draw him, which drawing is by the teaching and al∣mighty influence of the Holy Ghost, Psal. cx. 3. John vi. 37, 44, 45, 63. and xvi. 8. But Mr. M—n holds, that though God's good will has made provision for us, yet that it must be of our free will, of our good will, if we ever come to par∣take of it, p. 6, 7. Therefore as long as souls conceit they have or can work up such a good will, they go on with self-righteous hopes; but when they find that they have not such a free will power, and cannot work it up, they must sink in despair, notwithstanding the help this scheme can afford them. He calls it a bold assertion for me to say, faith is wrought in the soul by the exceeding greatness of divine power; and says, for this I quote but one text, viz. Eph. i. 19. p. 27. which is not true, for in the same sentence (p. 31 of my book) I quote another which calls Jesus the author and finisher of faith, Heb. xii. 2. And though he imagines that the power spoken of in Eph. i. 19. is only what is exerted to assist the believer in do∣ing wonders, and not a

Power which none can hinder, working saith in them who have not be∣lieved," p. 27, and presumes to say, "The un∣believer is not made a believer by the mighty power of God working in him,

p. 30. Yet alas! what an awful case should we be in, if this was all the hope that the gospel gave! The letter killeth, but the spirit giveth life. The vail will re∣main upon our hearts, till the spirit of the Lord

takes it away, and gives us with open face to be∣hold the divine glory, by which we are changed into the same image, 2d Cor. iii. 6—18. And since Mr. M—n denies that the power spoken of in Eph. i. 19. which raised Christ from the dead, is the power that first makes a sinner a believer, I would desire him to read on to the next chapter, where truth says, When we were dead in sins God bath quickened us together with Christ:—By grace are ye saved, through faith; and that NOT OF yourselves: It is the gift of God; not of works, lest any man should boast, for we are his workmanship, CREATED in Christ Jesus unto good works. And if he will dare to say, that creating power, and the power that quickens the dead, is not the power that

none can hinder,

I shall not think it worth while for any man to reason farther with him; but hoping that he will not resist the light to such a degree, I would request him to review the absurdity of his notion, that a greater power is displayed to assist the believer than to convert a sinner; that is, that a greater power is exerted to help Christ's friends, than to conquer his enemies! read Psal. xlv. 1—7. compared with Heb. i. 8, 9.

Thus I have shewn, that the notion of persons being elected because of their foreseen faith and obedience, and that God has made full provision for all, yet does not exert his power to bring any to embrace it, but leaves that to the creatures will, excludes all the abundant testimony that truth has given to man's universal depravity, would frustrate the grace of God, and make Christ to die in vain; would make the will of the Creator dependent on that of the creature, and rob God of his essential

glory, while it would embolden worms to glory in his presence, that they were better than others, till they sink in discouragement and despair, by finding their imaginary excellency and power fail them. But on the other hand, that to hold forth the free proclamation of the gospel to the chief of sinners, and that Christ died for the ungodly, and has given the spirit to convince and change their souls, working in them all the good pleasure of his goodness, and the work of faith with power, 2d Thes. i. 11. This opens a glorious door of hope to guilty sinners, and gives courage to the believ∣er to strive according to his working, who worketh in him mightily, Col. i. 29.

Mr. M—n, in order to make out that though faith is the gift of God, yet that it is of man, says,

Our temporal food and raiment are the gifts of God, are they therefore not of men? Hath not God ordained that man should get bread by the sweat of his face? Gen. iii. 19—23. And when he fed his people Israel with bread from heaven, and quails in the wilderness, they had it together, and drest, and did not eat thereof without their labour; so then faith being the gift of God, doth not hinder its being the work and labour of men,

p. 14. Upon which I would remark,

1. That here is no distinction made betwixt na∣tural and spiritual actions, between which there is as great a difference as there is between soul and body. We all grant that men have a natural power to do rational actions, but the question is, whether any have ability to perform any spiritual or holy action, before they are regenerated by the

holy spirit or not?—2. It is the divine appoint∣ment that our temporal food and raiment should be raised out of the earth by our labour, but to hold salvation upon such a footing, would make it of works and not of grace, contrary to the whole gospel.—3. We allow that the manna that was rained round the Israelites tents, was a type of the heavenly food which is brought near to our souls in the gospel, and as they were to receive and eat of it freely, so the gospel calls us to a feast where all things are now ready; but how ridiculous would a messenger appear, that should come and call the poor and needy to a free entertainment, upon condition they will first work hard for it! None ex∣pect that persons will enjoy the benefit of food, though ever so choice and free, if they do not re∣ceive it; but who ever thought that eating food was working for it, or performing a condition to obtain it? However, as coming and eating imply local motion and bodily exercise, we are in danger of having our minds somewhat darkened by this similitude, if we do not correct it by others; therefore our Lord, in his discourse to Nicodemus, compares believing to Israel's looking to the brazen serpent, which was not a local motion nor long ex∣ercise; but as quick as sight; neither had they any thing to recommend them, for they were poisoned in a deadly manner, and that as the fruit of their sin; but they were called to look off from them∣selves to the remedy which God had freely pro∣vided, and as many as did so received immediate healing. So do all those who behold the Lamb of God which taketh away the sin of the world. The very notion of faith carries us off from ourselves,

for it is admitting the testimony of another, and not any work of ours; our character has no con∣cern in the affair, as whether we are poor or rich, worthy or unworthy, for it depends entirely upon the evidence that we have of the credibility of the speaker: And though we often strive against, or try to avoid the light, because our deeds are evil, yet when our souls are brought to receive divine truth, it is no more of our work than it is to see and enjoy the light when the sun shines, Psal. lxxxiv. 11. John iii. 14—20.—4. The light directs our way, and we are influenced by the objects which we view, to avoid what appears odious or dangerous, and to pursue what we think is agree∣able with all our might. So by faith the soul flies to Christ to supply all its wants, and cleaves to him in the way of holiness, and is moved to watch against all iniquity, and to crucify the flesh, with its affections and lusts: This was the whole tenor of my book, which therefore I intituled, True Faith will produce good Works; but this title Mr. M—n denies, and attempts to prove the contrary, though before he proceeds to any proof, he again brings up his frightful imagination, if possible to prepos∣sess the reader's mind. But hoping that the reader will not be guilty of the folly of judging a mat∣ter before he hears it, I would desire him to take notice what it is that is now to be proved. It is, that "True faith doth sometimes fail of produc∣ing good works," p. 25. True faith, which I de∣scribed to be

A receiving with all the heart the witness and testimony that God hath given us.

Faith, by which the soul views

The precept to be true and excellent, therefore to be

obeyed; the promise to be sure and sufficient, therefore he shall be supported, and presents eternal things as near and real, therefore to be regarded without delay,

p. 33, 35. of my book. This is the constant idea that I gave of true faith; yet the first text that my opponent brings to prove that it sometimes fails of producing good works, is John xii. 42, 43. which inform us of some rulers who believed on Jesus, but did not confess him, because they loved the praise of men more than the praise of God. His second is John viii. 30—32. where we find some Jews who had a sort of belief on Jesus, but he signified to them that a continu∣ance in his word would discover whether they were his disciples indeed or not; and that discovery was soon made, for his only telling of them that they should know the truth, and the truth should make them free, raised their resentment. Now if men can be∣lieve the gospel with all their hearts, and yet love the praise of men more than the praise of God, if they can be true believers, and yet not know the truth, nor be made free by it, then he has proved his point; if not, he has done nothing towards it.

To introduce his next proof he tells us, that love is a labour, and we may be sure that it is a work which God will not forget, Heb. vi. 10. and then turns us to 1st Cor. xiii. 2. in order to prove that true faith may be without love, p. 26. But it is pity the man had not read on to the next verse, which contains as much of a proof that giving all our goods to feed the poor may be without love, as the other does that a faith of miracles may be with∣out it; and both prove that all external works or gifts will not avail us, without they are done from

right principles; but how does that prove that true faith will not produce love and good works? In the last verse of that chapter the Apostle sets faith before charity, and in Gal. v. 6. he says, Faith works by love, and I wonder how Mr. M—n thinks any can love and serve God here but only by faith, since those objects are invisible to sense. Peter shews, that the way in which saints love and rejoice in an unseen Christ, is by believing, 1st Pet. i. 8. and Paul shews faith unfeigned, as well as charity, to be so essential to true obedience, that all teaching that swerves therefrom he calls vain jangling, 1st Tim. i. 5—7. and I leave others to judge, who are now guilty of such ignorant jangling.

To finish his proofs, our author turns us to the many nominal believers in our land, whose faith does not produce good works; to which he might have seen an answer in my 57th page, where I ob∣served, that the Apostle James compares such a faith to a dead body; but who would reject all bo∣dies, because there are some dead stinking ones? We read of the spirit of faith, and of living by faith; and those pretenders to faith and grace who do not live so, Jude calls them filthy dreamers; but who will argue that our waking views do not go∣vern our conduct, because dreams do not common∣ly bring men off from their sluggish beds! Paul says to some bad professors among the Christians, Awake to righteousness and sin not; for some have not the knowledge of God: I speak this to your shame! It is a shame to any church to suffer such members among them, 1st Cor. xv. 34. Again, to the saints at Rome he says, It is high time to awake out of sleep; and whenever they are awak∣ed

to the exercise of true faith, it will as certainly produce good works in every soul, as it moved Abraham to give up his darling at the divine com∣mand, or Moses to count reproaches for Christ, greater riches than all the treasures in Egypt, and enabled him to endure, as seeing him that is invisi∣ble.

Before Mr. M—n began his remarks upon my piece, he entered a caution against being deceived by the power or tradition, p. 4. but he is not the first man who has been insnared in the very thing he caution∣ed others against. Tradition has taught him to hold the six principles in Heb. vi. 1. as a summary of Christian doctrine and practice, instead of viewing them as so many articles of the Jewish creed; and this has not a little influence in leading him into mistakes about faith; for though he allows that faith sometimes comprehends the whole counsel of God, yet he says,

Faith sometimes comprehends only one of the principles of the doctrine of Christ, as in Heb. vi. 1.

And after saying much upon it, he declares, that

God hath not promis∣ed eternal life upon that single grace of faith, as it is the belief of the truth, and one of the principles of the doctrine of Christ,

p. 18, 19. as if faith was but the sixth part of religion; which is so far from truth, that the sacred writer goes on, in the eleventh chapter of this same epi∣stle, to shew that all the good which was ever done by ancient saints, was done by faith. One of those principles, viz. laying on of hands, has caused a great deal of controversy, both formerly and lat∣terly; and we are informed by one who was no ene∣my to the practice, that it came among the Bap∣tists

from the

Established church, who use it un∣der the name of confirmation * 1.4

I do not men∣tion this, as though I thought their holding it as a tradition, or the Romanists holding it as one of the seven sacraments, was a sufficient evidence against the practice, but only to put each one upon ex∣amination, whether they stand upon any thing bet∣ter than tradition or not; neither shall I meddle here with that controversy, farther than it concerns this text, for many things may be contained else∣where, which are not in such a particular text; though since such great mistakes concerning faith and salvation are drawn from this, I think it is a loud call to examine, whether we have not mistaken its true meaning. The general rule given us to go by, is to compare spiritual things with spiritual. Now an evident design of the epistle to the He∣brews, was to explain to them the types of the ce∣remonial law, and shew their perfect fulfilment in Jesus Christ; but the sacred writer complains in the fifth chapter, that they were dull of hearing, and were like babes that had need of one to teach them again, which were the first principles of the oracles of God; and having observed that those who are of full age, have their senses exercised to discern both good and evil, he begins the sixth chapter with calling them to leave the principles of the doctrine of Christ, and go on to perfection. Dr. Gill on the place says, the word translated first principles, is the same word that in Gal. iv. 3, 9. is rendered elements, by which it is very evident that the ceremonies of the law are intended; and

both there and here, Christians are reproved for their childish fondness for them.

Letters are the elements, or first principles of learning, which we teach children; but we expect them afterwards to leave their spelling, and go on to a more perfect manner of reading: So the first principles of the doctrine of Christ were taught by the letters of that law, which are all now clearly to be read in him who is the glorious WORD. Under the law they were to spell out the doctrine of re∣pentance from dead works, by slain beasts, and con∣fessing their sins over them; of faith towards God, as the God of Israel, in covenant with them; of cleansing from pollution, by the divers baptisms or bathings, which were commanded; of the laying our sins upon Jesus, by the laying on of hands on the sacrifice, which was enjoined not less than a dozen times in Leveticus; the resurrection from the dead was shadowed out by the two goats for a sin-offering, one of which was to die, and the other be let go alive; some intimations also were then given of eternal judgment, but since the new-testa∣ment has taught us repentance, by looking on him whom we have pierced, to believe on the Lord Je∣sus Christ for salvation, who saves by the washing of regeneration, and renewing of the Holy Ghost; has taught us that our sins were laid on Christ, who bore them in his own body on the tree, died for our offences, and rose again for our justification, and will come again to judge the world in righteous∣ness. Since these things are clearly opened in the gospel, shall we still be fond of the elements of the law? No, let us leave them, and go on to per∣fection; with which compare chap. ix. 9—12.

which shew that the service of the tabernacle was a figure for the time then present, in which were of∣fered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation; but Christ being come an high priest of good things to come, by a greater and more perfect taberna∣cle, &c. the words perfect and perfection appear constantly to be used in this epistle, to distinguish the substantial blessings of the gospel from the sha∣dows of the law, as in chap. vii. 11, 19. and x. 1, 14. I find also, that the word in chap. ix. 10. which is rendered washings, is baptisms * 1.5, in the plural number, as it is here in the sixth chapter; but the singular, baptism, is used about twenty times for an ordinance of the gospel, and never once in the plural, as I can find, in all the new-testament; which is a further evidence, that these six principles are not a summary of the gospel, but of the ceremonies of the law: And if it is not so, how can we account for it, that repentance and faith should be named, and not hope and love? Or that baptism should be expressed, and not a word of the Lord's supper, which is equally an ordinance of the gospel?

If then repentance and faith are held in the lan∣guage of Moses, rather than Paul, no wonder if the vail remains upon such hearts, so that they cannot with open face behold the glories of divine grace

in Jesus Christ; and is not this the cause of our au∣thor's saying,

Shall we live by faith without works, or shall we build our hope upon faith and obedience, and not on faith only?

p. 20. Answer, he that builds his hope either upon faith or obedience, or upon both together, considered as our acts, builds upon the sand; for other foun∣dation can no man lay than that is laid, which is Christ Jesus; and if we are enabled to build upon him, still the whole weight of all that is built must rest upon that eternal rock. Mr. M—n pro∣ceeds to cite a large number of scriptures, which prove that all men will finally partake of the fruit of their doings, and then says,

I have been the more particular upon this great duty of good works, because there are many in these latter days, that seem to have little or no dependence upon good works in order to salvation. It is true, they will allow that good works are neces∣sary to adorn a disciple, but not to make a dis∣ciple of Christ, though our Lord saith, so shall ye be my disciples, that is in bearing much fruit,

p. 23. This is too plain to require much answer, though if the old gentleman should live till next fall, I should be glad if he would go into a good orchard, and examine carefully among all the trees, adorned with good fruit, whether he can find any fruit that made the tree good which it grows upon, or whether the tree does not evidence by this fruit, that it was a good tree before? And also to con∣sider well, whether the way to promote its future fruitfulness would be to turn up its roots, that it might now stand upon its lovely fruit! If he will then be pleased to read the following texts, I suppose

he will have a sufficient answer: Matt. xii. 33. Rom. xi. 18.

However, since he holds that good works make disciples, and represents that we hold otherwise, be∣cause we would obtain eternal life in a way

Ea∣sier than to cut off the right hand, or pluck out the right eye, or to deny self, and take up our cross, and follow Christ in the strait and narrow way,

p. 21. I shall bring things a little nearer home; for if I am not much mistaken, this very man holds the external acts of baptism, and laying on of hands, which are done but once in a person's life, to be so essential to make disciples, that he will have no sort of religious fellowship with any without them, while those who have them are freely received to his communion, though they have no visible worship daily in their families, nor weekly regard to the Lord's day, only in time of worship; notwithstanding the same sacred writer who calls us to leave Jewish principles concerning Christ, tells us that there remaineth a rest (or sabbath, as the margin has it) to the people of God, chap. iv. 9. Now observe, 1. his naming the seventh day, and then speaking of another day which remaineth, and giving a like reason to inforce the latter, as was given to inforce the former, plainly implies that a particular day of the week is referred to in both; for in verse 4 he recites the reason by which the seventh day was inforced, and then to inforce this rest that remaineth, says in ver. 10. For HE that is entered into his rest, HE also hath ceased from his own works, As GOD did from his. And as it is certain that the Son rested from the work of re∣demption on the first day, as the Father did from

the work of creation on the seventh, who will dare to say that He, He also, that rested AS GOD did, can mean any other than the Son, whom all men are required to honour, even AS they honour the Father? John v. 23.

2. It is readily granted, that the Apostle's aim is to engage souls to hear and believe the gospel, whereby they enter into spiritual rest here, and eternal rest hereafter, which as much exceeds the rest which Jesus, i. e. Joshua, gave Israel in Canaan, as heaven exceeds earth; the gospel which first gives rest to heavy laden souls, in order that they might take Christ's yoke, and work for him* 1.6; while the law enjoined six days work before their rest on the seventh, and the long fatigues of the wilderness, before their rest in Canaan: But how can the gos∣pel be heard without a preacher § 1.7, and without a time to meet for that purpose? Hence after our apostle had shewn, that the worship instituted by Christ was as much superior to that appointed by Moses, as the Son is superior to a servant, and that Christ's house is his church, he immediately began his comment upon David's words, which reach down to the place we are now upon; the tenor of all which is, to shew the importance of hearing and regarding the voice of Christ in his gospel, and which is preached in his church, in this language, To-day, if ye will hear his voice, harden not your hearts. And though this should be the preacher's language in season and out of season‖ 1.8, yet that is so far from disproving the appointment of a stated season for worship under the gospel, that it strongly

implies such an appointment. For as our apostle began this subject, with observing the superiority of the worship appointed in the Christian church, to that of the Jews; so he calls us in v. 14 to hold fast our profession; not only our faith, but also our profession of it; which call is renewed in chap. x. 23—25, with a further explanation of how it is to be done, namely, by considering one another, to provoke unto love and good works; not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, &c. Neither meet∣ings, days, nor ordinances, can be observed aright without faith; and if we are true believers, we are come to the General Assembly, and church of the first-born, which are written in heaven, chap. xii. 22, 23. And in the same chapter we are commanded to make strait paths for our feet; but what crooked work do men make, if they take internals to ex∣clude externals, or externals to exclude internals, or put one for the other, to suit their own turn? And may we not as justly say, because we are come by faith to the general assembly of the church, that therefore we have no warrant for external church assemblies, as to argue, because we which have believed do enter into rest, that therefore no particular day now remaineth for Christians to rest in from all worldly affairs, notwithstanding the text expresly speaks of another day which remaineth to the people of God, distinct from the seventh, in∣forced with a like reason as that was?

Again, though some make much use of Paul's caution against letting any man judge us in respect of an holy-day, new-moon, sabbath-days, or ordi∣nances; yet how plain is it, that he is there speak∣ing

of the hand-writing of ordinances, which Christ took out of the way, nailing it to his cross, and so could not be retained in Christian worship, only by the traditions and commandments of men? Col. ii. 14—22. But how crooked is it, to take what was spoken against Jewish ceremonies, to exclude gospel ordinances, or the observation of the Lord's day? In the same chapter the apostle says, Though I be absent in the flesh, yet am I with you in the spi∣rit, joying and beholding your order; and another apostle says, Ye need not that any man teech you, but as the some anointing teacheth you of all things; what warrant then have men or women to meet externally, to teach others, or hear others teach them? Let this be fairly answered, and we do not fear having as good an answer in the case be∣fore us.

Jewish ordinances were types of things to come, but Christian ordinances are memorials of what is already done, and to stir us up to a right behaviour towards God, and towards each other; therefore let us never take what was written against the cere∣monies of the law, to exclude any appointment of the gospel: And since the Son of God rested from the work of purchasing our redemption, on the first day of the week, and we have the example of his disciples meeting on that day, for worship, and to break bread, John xx. 19, 26. Acts xx. 7. Since the saints liberality, which is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God, was commanded to be offered on that day, Phil. iv. 18. 1st Cor. xvi. 2. and as a table and supper, set apart from a common to a sacred use, is called the Lord's table, and the Lord's supper, so we have a

day called the Lord's day, Rev. i. 10. therefore let us all regard the day to him.

Again our apostle says, We have an altar (by which he evidently means Christ) by him therefore let us offer the sacrifice of praise to God CONTINUAL∣LY, that is, the fruit of our lips, giving thanks to his name, Heb. xiii. 10, 15. and as this was written to the Hebrews, who can doubt of his having re∣serence here to their morning and evening sacrifice, which they were commanded to offer upon the al∣tar, day by day continually—a continual burnt offer∣ing thoughout their generations, Exod. xxix. 38, 42 which is afterward called the continual burnt offering, not less than ten times in two chapters* 1.9? And take notice, this spiritual sacrifice is required to be offered continually with our lips; and what can that mean less than vocal addresses to the throne of grace, as often as their morning and evening offerings were? especially when we remember that our Lord has taught his disciples to pray after this manner, Our Father,—give us this day our daily bread; not this week, this month, or this year, but this day; how plainly does it imply our duty to come, not only personally in secret, but also unitedly in our families, to our Father, every day? We are also commanded to pray always with all prayer, Eph. vi. 18. and surely, all prayer in∣cludes family prayer as well as other.

Having given a little sketch of the scripture au∣thority for these duties, I can freely leave it with every conscience to judge, whether it looks more like denying self, and taking up our cross daily, to

rise from our beds in the morning, and return to them again at night; to go to, and return from, our food, with no more visible acknowledgent of our great preserver and benefactor than the ox that eateth grass; than it does to realize how de∣pendent we are upon him continually, so as to have our prayer daily come up before him as incense, and the lifting up of our hands as the evening sa∣crifice, and whenever we eat, to give God thanks, Rom. xiv. 6. And whether it looks more like plucking out a right eye, or cutting off a right hand, to make God's house so much a house of merchandize, as to carry our worldly schemes even into the intermission of worship on the Lord's day, and not wait till the day is over, before we begin to sell corn, and set forth wheat, than it does to regard the whole day as holy to the Lord, and honour∣able, and honour him, not doing our own ways, nor finding our own pleasure, nor speaking our own words. And though many are hypocritical while they pretend to these duties, yet may it not well appear surprizing, to see any professed Christians make that an excuse for their own neglect, which is the same excuse that infidels make for their ne∣glect of all religion! as if others wrongs would excuse us from doing right!

How far tradition may have insnared and blind∣ed good men, with respect to these things, I do not pretend to say: I have experienced enough in other traditions, to teach me the importance of treating all men with candour and charity, and yet to abhor the lukewarmness which many would cover under those lovely names, whereby religion is treated as if it was only a piece of state policy,

that might be turned into any shape, as occasion or interest suited. Charity is love to God and man, which moves the soul to reverence our Creator, and to regard our fellow-creatures in their several stations and relations; and all dispositions and ac∣tions contrary thereto are sin, let men call them what they will. Charity rejoiceth not in iniquity, but rejoiceth in the truth, and therefore moves those who are under its influence to exert themselves in their several stations, to promote the cause of truth in the world. And since the custom of casting off fear, and restraining prayer before God, greatly prevails in our nation and land, and also of pro∣phaning the Lord's day with carnal schemes, ease or diversions; and many strengthen themselves therein, by the loose principles and conduct of some teachers and professors, surely it is high time for us all to awake, and bear a more bold testimo∣ny against such ways than has yet been done. What! shall we, under a pretence of owning every day to be the Lord's, rob him of a great part, or the whole, of the one day that is consecrated for his worship! What! under a pretence of spiritual worship, shall we indulge our carnal ease and in∣clinations, till some awakening providence, or powerful influence, pulls us from our sluggish beds! Shall a pretence of heart-worship any more be brought to excuse the neglect of confessing with our mouths, and daily offering to God the fruit of our lips, giving thanks to his name! The apostle James's language to the pretenders to faith and in∣visible religion in his day was, Shew me thy faith without thy works, and I will shew thee my faith by my works. So now, shew to thy family, if thou

canst, that thou dost believe all good things come from God, while they rarely, if ever, hear thee worship him, or give him thanks therefor! Shew to any man, if you can, that you believe every day to be the Lord's, while you don't keep one day to him, without filling a great part of it with your own ways, and your own pleasures!

The great point which brought ruin upon the Jews, was their refusing to render to God the fruits of his vineyard in their seasons; but instead of it, abusing his servants, and then killing his Son, with this aim,—The inberitance shall be ours, Matt. xxi. 33—41. Mark xii. 1—9. And alas! how much of the same disposition is working at this day, to try to get time, and all its advantages, to be ours! Surely their desolate land, which enjoys her sabbaths, Levit. xxvi. 34, 43. calls like thunder to us, to beware of such ways, lest, as we have greater light, we bring on ourselves, and our land, a greater vengeance than they did. Indeed 'tis com∣mon for persons now to exclaim against the old Pharisees, for their hypocrisy, selfishness and cruel∣ty (just as they did against others, Matt. xxiii. 29—31) while they discover sad tokens of their going in the same way, be seeking life, not by faith, but as it were by the deeds of the law; which deeds yet are only some lesser matters, while justice, mer∣cy and faithfulness, are neglected.

How far our author, or any of his admirers, are guilty in any of these respects, I don't pretend to determine, but leave that to God and their own consciences; and am far from thinking myself bet∣ter by nature that they: Yet who can hear men tell of

building their hope upon their faith and

obedience;" of "Dependence upon good works in order to salvation,

and that our good works not only adorn, but also

Make disciples of Christ,

and not warn them of their danger! This is so far from the good old way to heaven, that Job, who was a perfect and upright walk∣er, yet upon a near view of the divine Being, cri∣ed out, Behold I am vile! and again, I abhor my∣self! so far was he from trusting to himself or his doings, Job i. 1. xl. 4. and xlii. 6. The man after God's own heart was so far from building his hope upon his faith, or his works, that he says, Thou art my hope, O Lord; thou art my trust from my youth; and when he was old and grey-headed, his language was, I will go in the strength of the Lord God; I will make mention of thy righteousness, even of thine ONLY, Psal. lxxi. 5, 16. A near view of a holy God, caused that eminent saint, the prophet Isaiah, to cry out, Wo is me, for I am undone, be∣cause I am a man of unclean lips! and nothing could relieve him but a living application from, God's altar, by which his iniquity was taken away, and his sin purged; which moved him to ready obedience, saying, Here am I, send me. He would not go of his own head, but was ready to obey the divine call, Isa. vi. 5—8. So now, we must all have our conscience purged from dead works, by Christ's blood, in order to serve the living God, Heb. ix. 14. The character of gospel believers is, they worship God in the spirit, rejoice in Christ Jesus, and have NO confidence in the flesh; that is, in their own doings: And they are warned to beware of all that teach otherwise, as creatures that are both odious and dangerous, Phil. iii. 2, 3.

PART II. Wherein is opened the Consistency and Duty of hold∣ing forth Divine Sovereignty, and Man's Impotency, while yet we address their Consciences with the Warnings of Truth, and Calls of the Gospel.

AFTER I had written the principal part of that discourse upon faith, which I have now been vindicating, Mr. Sandeman's letters were put into my hands, with a request that I would care∣fully examine them, and remark on what I dis∣covered to be amiss; in doing of which, some things appeared to me to be of so dangerous a na∣ture, that I thought it a duty to expose them pub∣licly; and accordingly inserted a few remarks in my introduction, referring to the body of the dis∣course for a positive opening of my views of the right way. But a number of people, not observ∣ing that in a note, page 25, I had thus referred them forward, and supposing that the grand de∣sign of my writing was against him, have accused me of the same crime I charge upon him, viz. of only picking out what was wrong in writers, and passing over what was right. Whereas my first and main design had no concern with him, and as he owns that he has adopted the good sentiments of others,

Without quoting them, or mentioning their names,

how could I do justice in reciting

them as his, when I knew not whose they were? Therefore I cited one excellent passage, and then endeavoured to point out some of the most dan∣gerous snares that I discovered in his writings, re∣ferring to the following discourse to explain my views of the truth. Nevertheless I freely acknow∣ledge, that my love of brevity left some things in too much obscurity, especially upon the distinction between doctrinal and experimental knowledge. My idea of the difference is, that a person may truly be slain by the law, and made alive by the gospel, and yet not know, perhaps not have a thought, that what he has experienced is the change called conversion; but doctrinal teaching may be a means of opening clearly to him, that it is the very change described in scripture by that name. Christ's disciples had experienced the way of access to the Father, yet they denied that they knew it, when he mentioned it under that name, John xiv. 4, 5. On the other hand, men may learn to talk orthodoxly or critically concerning these things, while they do not truly know them. This is the distinction I meant, and the occasion of mentioning it was, his representing that a man could not have

Known and preached, trusted, and loved the Lord Jesus Christ for many years,

if now his mind was relieved and his views more cleared by his writings; and I still think that re∣presentation to be false; But I used one expression that I now utterly retract, viz. right notions in the head, without knowing the truth in the heart; for I believe right ideas will always produce right effects upon our hearts and lives, and that all mens notions about truth, which do not produce such

effects, are not right notions; but a holding the truth in unrighteousness, and changing truth into a lie; and those who receive not the love of the truth will be damned, because they believe not the truth; but believe a lie, Rom. i. 18, 25. 2d Thes. ii. 10—12. and one well observes, that perhaps the lie they believed was,

That if they did penance, and performed a number of good duties, they should by that means procure an interest in the justifying righteousness of Christ.

And how much has this strong delusion spread through the world! Indeed the modes of doing are very differ∣ent, some placing it more in external forms, others in internal exercises; and though they seem to dif∣fer greatly, yet how many agree in doing for life, instead of receiving all by faith, that they may live unto God! Probably some will say, these are Mr. S—u's sentiments: I know he suggests many such things in his writings, and I would never op∣pose truth there any more than elsewhere; but I have seen as good wheat laid to bait a net, as that which is laid up in the garner; and an apprehen∣sion of a snare for souls, baited with choice truths and keen turns of wit, was the only occasion of my writing against him; which snare appears in such terms as these

Assurance of hope is enjoy∣ed only by those who give all diligence to ob∣tain it, in the self-denied works of obedience;

and he says,

No man can be charged with the sin of disbelieving the gospel, for doubting if he be a good Christian; his chief hazard lies on the other side;

yet in answer to his friend's re∣quest of a clearer explanation of this point, he says,

We must not consider the person advanc∣ing

to the assurance of hope, as engaged in a certain round of duties, so as his comfort should arise from a consciousness of his performing, or designing to perform, them from right motives, let them be called motives arising from the faith, or by any other name: Thus the Christian pro∣fession would become a Pharisaical scheme* 1.10

This is so far from truth, that if we could speak with the tongues of men and angels, if we could understand all mysteries and all knowledge, and perform the self-denied works of giving all our goods to feed the poor, and our bodies to the flames, yet unless these were performed from a good prin∣ciple, and right motives, we should still be nothing, and all our doings profit us nothing, 1st Cor. xiii. 1—3. And though he asserts, that

A person by being brought to the knowledge of the truth, is not thereby led to think himself pos∣sessed of some good principle, by which he stands more nearly related to God than he was, or than other men; his comfort does not lie in think∣ing on any thing about himself, or any change he has undergone; but he is comforted in think∣ing on what is without him, on what is absent from him, even on what is in heaven‖ 1.11

Yet Paul shews that the good principle of charity out of a pure heart, good conscience, and faith unfeigned, is so essential to obedience, that he who swerves there∣from understands neither what he says, nor where∣of he affirms; and that the saint is comforted in his near relation to God, by having the spirit of adoption sent into his heart; and also by beholding

the divine glories, whereby he is changed into the same image; and he calls professors to examine themselves, for they ought to know that Christ is IN them, except they are reprobates, 1st Tim. i. 5—7. Rom. viii. 15. 2d Cor. iii. 18. and xiii. 5. This is so far from a Pharisaical scheme, that the very na∣ture of the Pharisees scheme was, to make a great pretence of self-denial and outward obedience, without any regard to an inward change, or acting from right motives.

And though the plan now before us talks much of the cross and self-denial, yet it is so much more flesh-pleasing than the carnal ordinances of the law, that the law appointed but three ••••••sts in a year for all that the church to meet at; but this plan appoints fifty-two, and

Cannot allow any member to be absent from the feast, either through indiffer∣ence, or meer inconvenience:

And it tacitly brands all with the name of Pharisees, who are against encouraging all diversions public or private, which are not connected with circumstances really sinful: Which by the way would brand Solomon with that odious epithet, who after a thorough ex∣perience of such diversions says, It is better to go to the house of mourning than to the house of feast∣ing; for the heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth: And it would condemn Paul, who was in fasting often, and says, Let your moderation be known to all men; and let us, who are of the day, be sober, Eccl. vii. 2—4. 2d Cor. xi. 27. Phil. iv. 5. 1st Thes. v. 8. Again Mr. S—n represents, that our writers in general upon the steps of the spirit's work in conviction and conversion, are

Much more hurtful to mankind, than writers of romances;

and that the pulpit at present does more hurt than the stage; and spends eighteen pages artfully to represent, that the

Deity makes little account of our thoughts through all the busy scenes of life;" but will likely receive Condemned felons, at the end of it; into his kingdom* 1.12

These are the dangerous snares laid for souls, that occasioned my writing against him, and not from any delight in controversy with him or others; nor from any apprehension that his form of a church could greatly prevail, which casts out every member that does not concur with the church 〈◊〉〈◊〉 ••••ery circumstance; for as an excellent author observes,

It is hardly conceiv∣able, that a great number of men should exactly agree upon a great number of different points, without any variation, unless they contrive to agree together for the sake of carrying on some particular scheme‖ 1.13

How far his scheme has had an influence on ma∣ny to neglect all church-fellowship, because they cannot find a perfect church in this wilderness; and how far it has emboldened sinners to treat all awakening preaching and writings with scorn and neglect, rather following stage-plays, romances, or other devices of their own hearts, with hopes still of being received into the kingdom of heaven at last; and if conscience galls them, to try to ease it with some critical speculations, or outward forms,

stifling convictions of their hypocrisy, with the conceit that doubting is a good sign, and that to be concerned to know whether we have experienced a saving change, so as to act from good principles, is Pharisaical! I say, how far his scheme has influ∣enced these things, I leave with the Judge be∣fore whom we must all soon appear; but as legal∣ists and libertines both charge those with inconsi∣stency, who hold forth the doctrine of man's im∣potency and divine sovereignty, and yet earnestly address their consciences with the warnings of truth, and calls of the gospel; and as false imagi∣nations concerning this matter are the strongest hold that Satan has left, to keep his g••o•• in peace, I shall a little further offer my mite towards pulling it down: In order to which, it is needful to take a brief survey of the nature both of the law and gospel.

As to the law, our Lord has given us a summa∣ry of it, in as clear terms as can be used:

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself.—This do and thou shalt live,

Luke x. 27, 28. Love is the temper of happiness, and without it there can be none, and the nobler its ob∣ject the greater the happiness, and the easier to obey the precept; how holy, just, and good, then is this law, which requires our highest love to the supreme fountain of being and excellency, and our subordinate love to all other beings, accord∣ing to their relation and connexion to him and to us? This law then constituted an union of heart between the whole system of rational beings, which influenced to all right behaviour toward each

other, according to their several stations and rela∣tions; and the fruit of such behaviour is, This do and thou shalt live. Hence learn,

I. That the nature of this law is immutable and perpetual, and it is as vain for any one soul to think of ever being exempted for one moment from ob∣ligation to love God with all the heart, and our neighbour as ourselves, as to think of dethroning him, or annihilating our own souls; for as long as we remain his creatures, 'tis impossible but that we must remain under obligation to love and obey him.

II. Here we may learn the true nature of sin; it is the transgression of this law; it is a revolt from the Creator, and setting up the creature in his stead, Rom. 1.25. Hence we are told, that of the three Hebrew words ordinarily used for it, transgression signifies rebellion; iniquity, crookedness, perverseness; and sin, a missing the mark * 1.14 And surely the source of all our woes was a rebellion against our rightful king and lawgiver, and turn∣ing aside to our own crooked, perverse ways, where∣by we miss the mark both of our duty and happi∣ness; and the immediate consequence was loss of union and communion with God, which is spiritual death; innumerable evils in this world, that at length dissolve the union between soul and body, which is natural death; and finally will be the cast∣ing of soul and body into the burning lake, which is eternal death; all which are the just wages of sin. And mark it, death is to be always viewed accord∣ing to its nature; the death of a rational soul is as different from that of the body, as spirit is from

clay; the body without union with the soul can do nothing at all; the soul without union with God can do nothing right; but a soul dead in sin still walks, and is sometimes more active than a saint, and for this plain reason, the sinner's powers are all bent one way, while the saint has in him, as it were, the company of two armies, so that the children of this world are in their generation wis∣er than the children of light, Luke xvi. 8. Eph. ii. 1, 2. Hence all attempts to represent addresses to sinners consciences, to be like addresses to sensless carcases, are attempts to darken counsel, and belong to the kingdom of darkness.

III. How vain are mens hopes of getting life by their own doings, in any shape whatever? Christ says, THIS DO and thou shalt live; it is not wouldings, promises or endeavours, that will avail without doing, doing this; this perfect, this univer∣sal, this immutable law of love; love to God and man, love with all our soul and mind, as well as strength. Therefore the law is spiritual, but we are carnal; all inclinations as well as actions that are contrary, or that do not come up to this law of love, are sin; hence our Lord, upon occasion of a lovely youth who had shewn an outward regard to the law all his days, and yet had such a love to this world, that he would not part with it for Christ, declared to his disciples, that it is easier for a camel to go through the eye of a needle, than for such a man to enter into the kingdom of heaven; but they be∣ing astonished, he adds, with man it is impossible, but not with God, Mark x. 17—27. Two things make it impossible with man, one is, he cannot make up his past breach of the law, and the other is, he

cannot now turn his heart from earth to heaven, though God can do both; which brings us,

IV. To the nature and design of the gospel. Man was become a rebel against the eternal King, by breaking the best of all laws, by which he had forfeited life, and was neither able to satisfy for his crime, nor to change his heart; therefore the King's Son engaged to do the one, and the holy spirit to effect the other; not by abating the law, as some vainly dream; no, Jesus warns us against such a thought, and declares, that Till heaven and earth pass, one JOT or one TITTLE shall in no wise pass from the law, till ALL be fulfilled, Matt. v. 18. He fulfilled it by taking the rebels place, and obeying and suffering for our sins, The just for the unjust, that he might bring us unto God, that we might be made the righteousness of God in him; that God might be just, and the justifier of him which believeth in Jesus; might justify the ungodly, Rom. iii. 26. and iv. 5. 2d Cor. v. 18—20. 1st Pet. iii. 18. In consequence of which, the gospel Pro∣claims liberty to prisoners and captives, Isa. lxi. 1. Luke iv. 18. Surely not an exemption from the King's authority and government! No; but liber∣ty from the just sentence of death, from Satan's tyranny, and from the bondage of corruption, into the glorious liberty of the sons of God; liberty to serve him in newness of spirit, and not in the oldness of the letter, Rom. vii. 6. The oldness of the letter was, The man that doth them shall live in them; this do and thou shalt live; but cursed is every one that conti∣nueth not to do all. The newness of the spirit is, Christ delivers from the curse, and gives the bles∣sing; gives the covenant blessing of the spirit to

write the law in our hearts, with this tenor, I will, and they shall, Gal. iii. 10—14. Heb. viii. 10. The oldness of the letter promised life upon doing, but gave no strength to do; the newness of the spirit says, As thy days, so shall thy strength be; my grace is sufficient for thee; I will never leave thee, nor forsake thee: It calls us to come boldly to the throne of grace for all the help we need. The oldness of the letter gives no encouragement to come only upon our own doings, and sets a flaming sword in the way of the guilty; but the newness of the spirit directs us to take all our en∣couragement to come, from the merits, intercession and promise of our great High Priest, who has engaged justice and faithfulness to forgive the guil∣ty, and to cleanse the filthy, Heb. iv. 14—16. 1st John, i. 9. As the strength of sin is the law, the letter arms the accuser against the soul that dai∣ly breaks it; but the spirit enables the believer to overcome him, by the blood of the Lamb, and by such a view of heavenly glories, as to carry their love even above life itself, Rev. xii. 11. In a word, the letter killeth, but the spirit giveth life, 2d Cor. iii. 6.

Yet notwithstanding this distinction is written so plain that he may run that reads it, many still dwell upon the oldness of the letter, and reckon it

Strange and unaccountable, that any should assert that there is nothing to be done by sin∣ners in order to their salvation, beside believ∣ing* 1.15!

as if they had never read Rom. iii. 28, and iv. 5.

I suppose this author has stated this point as fairly as any have done on that side of the que∣stion. He says,

The question is, whether un∣regenerate sinners, under the dispensation of the gospel, have any day of grace and salvation af∣forded to them, in such a sense, that they shall certainly obtain eternal life, provided they hear∣tily desire it, and strive to that end?

And he asserts, that

There is a certain connexion between sinners striving to obtain the salvation which God has revealed, and their actually obtaining it‖ 1.16.

But what is the salvation which God has reveal∣ed? It is from enemies to be reconciled and saved by his Son, Rom. v. 10. And what is there to be done by sinners, in order to this salvation? Their rebellion is atoned for by the King's Son, and he beseeches and prays them to be reconciled; how then can the sinner heartily desire this salvation, and yet have something to do, before he obtains it? 2d Cor. v. 20. And what do men mean by a day of grace, if 'tis the day in which the King pro∣claims the gospel way of reconciliation, and sends his servants to preach to sinners, and his spirit to strive with them, while his long-suffering waits; yet ever with this language, Behold, NOW is the accepted time, behold, NOW is the day of salvation! Come, for all things are now ready, 1st Pet. iii. 18—20. 2d Cor. vi. 2. Luke xiv. 17. Such a day of grace we readily grant all sinners under the light of the gospel have. But if the gospel says, Come, all things are now ready, and the spirit strives to convince the sinner of the truth of it; I desire to

know what the sinner's striving is before he comes? We all know, that striving implies resistance of one against another; and those who in ancient time en∣quired so often what they should do, Stephen plainly told them to their heads what they did do:—Ye do always resist the Holy Ghost, Acts vii. 51.

There can be no half-way; the instant we be∣lieve the gospel, we are reconciled to God, and unite in striving against all his and our enemies, striving according to his working in and by us, Col. i. 29. Phil. iii. 14. And if we are not united with him, we believe not the truth, but have plea∣sure in unrighteousness, let us talk of speculative faith, or good desires, what we will, 2d Thes. ii. 12. And to talk of repentance before faith, is more absurd still; for who ever was sorry for any action, before he believed it to be some way disa∣greeable! It is conviction of the truth of the law that causes legal repentance, and looking by faith on him whom we have pierced, produces evange∣lical repentance: Hence Paul's constant testimo∣ny both to Jews and Greeks was, Repentance toward God, and faith toward our Lord Jesus Christ, Acts xx. 21. He first taught them their case before God, as breakers of his law, and then the way of reconciliation, by faith in Christ, who has ful∣filled it; with which compare Mark i. 15. The Psalmist, when his heart was inditing good matter concerning Zion's King, describes this work in a very elegant manner, which is, that being armed with truth, meekness and righteousness, he in his majesty rides forth prosperously, and darts his ar∣rows into his enemies hearts; and all know that a wound there is death; accordingly they fall under

him; but how stout is the rebel that will fight till he dies! Paul can tell experimentally the nature of this death; it was death to his own doings, and the hope he built upon them, and he was slain thereto by the light of this holy law, which disco∣vered to him the deceit of his heart, which had operated in all his doings, Rom. vii. 9—14. Phil. iii. 4—9. These appear to the sinner terri∣ble things; but how is the scene changed, when he sees the sceptre of righteousness presented from the throne, which gains the enemy to become the Queen, most gloriously adorned! Thus are God's people made willing in the day of his power, to serve him in the beauty of holiness, Psal. xlv. and cx. Heb. i. 8, 9.

I have been the more particular here to detect the deceit and blindness of the attempts that are often made, to represent irresistible grace to be in∣consistent with the soul's liberty of choice; for here are descriptions of the work of grace that are absolutely irresistible, if any thing can be so; and yet there is not the least violence used with man's will, for the enemy is conquered with the full consent of all his heart: He is slain and made alive by the power of truth. And further to detect the delusion of many, and the false rea∣sonings that are often used concerning sinners im∣potency, we will take a plain instance.

In the late rebellion in our nation, a hope of be∣ing able to usurp the throne, moved the rebels to invade England; but when they had marched within a hundred miles of London, that hope fail∣ed them, the effect of which was a hasty retreat back to Scotland; though by the way a hope of be∣ing

able to keep the strong city of Carlisle against their Sovereign, caused them to leave a party in it for that purpose; but the Duke of Cumberland soon convinced them of their mistake, and then they hung out a sign; and upon his demanding its meaning, they said they wanted to capitulate. He replied, that he should enter into no capitula∣tion with rebels! they should surrender to the King's mercy: They did accordingly. Now let us see where we are; it has been sufficiently proved that sinners are rebels against heaven, and that they will stand out in their rebellion till they are con∣quered; and if it would have been dishonourable to the King of England to have capitulated with these rebels, which yet were his fellow-men; what madness must it be to attempt to capitulate with rebels against the eternal God! What can all the noise mean concerning a day of grace, and good works for sinners to do before they are reconciled to the King of heaven, but only inventions of men to keep off from surrendering to Sovereignty, in hopes by and by to come in upon better terms! in hopes at last to be received, not as rebels, but subjects, who all along had a good regard for their King, and only happened to be imposed upon in some things. But be not deceived, God is not mock∣ed; and all things are naked and opened to his eyes; all mens buildings which are not laid upon his precious corner stone, are nothing but refuges of lies, and God says, the Hail shall sweep them away, Psal. xxviii. 15—17.

As to power or ability, who need be told, that in nations, and between nations, the way to keep enemies from doing mischief, is to keep them sen∣sible

of their inability to do it? Even captives in the hands of savages whom they hate mortally, yet if they find they are unable to escape or to with∣stand them, they will be careful not to offend their cruel masters; how much more then will convic∣tion, even in a carnal mind, that it cannot escape from, nor withstand a holy God, restrain it and re∣gulate its conduct? It is to this that we are indebted for much of the order and regulation in the world, which many falsly ascribe to mens good nature, and then turn it as an argument against the truth!

A sense of impotency has like effect upon the principle of hope as it has upon fear; as long as persons can hope to shift along themselves, they do not love to be dependent and beholden to others, but the clearer their sense is of being un∣able to do without others help, the more earnest will be their cries therefor. The poor useth intrea∣ties, but the rich answereth roughly. The wicked through the pride of his countenance will not seek after God, Prov. xviii. 23. Psal. x. 4. How perni∣cious then are all those teachings that statter the sinner's pride, by telling him of a great deal that he can do, and must do, in order to his coming to Christ! And as false and murderous to souls are all pretences that impotency can excuse any from their obligation this moment to receive God's testi∣mony, and set to their seal that he is true. Many plead impotency, and pretend honesty in their re∣straining prayer before God; but they prove themselves liars in these very pretences; for pro∣fane mariners, who often pretend honesty in not seeking to God, because they cannot do it aright, yet when once they are brought to their wits end,

and find they cannot deliver themselves, Then they cry unto him, Psal. cvii. 27, 28. Even an heathen ship-master could with astonishment ask Jonah What he meant to neglect it at such a time! Jonah i. 6. Could they be honest in neglecting such things, when they saw no danger, and yet be constrained to practise them when eternity appeared near! No; a deceived heart, and a deceiving devil, has turned them aside, to hold the truth in unrighteousness.

A rational soul is always governed in its choice, by the present ideas it has of what is best, let those ideas be true or delusive. Those who fall into the hands of savages, if they judge it best not to sub∣mit, they will choose to sell their lives as dear as they can; but if they judge it best to submit, then they will choose to be on as good terms with them as they can: And says Dr. Owen,

To suppose that in all things of a spiritual and eternal concern∣ment, that men are not determined and actuated every one by his own judgment, is an imagi∣nation of men who think but little of what they are, or do, or say, or write. Even those who shut their eyes against the light, and follow in the herd, resolving not to enquire into any of these things, do it, because they judge it best for them so to do * 1.17

Hence sin is called the works of darkness; and Satan's kingdom, the kingdom of darkness; and the way he has to keep any rational souls therein is, by blinding the minds of them that Believe not, lest the light of the glorious gospel should shine unto them: Yea, and they concur with him, for their Ears are dull of hearing, and their eyes have THEY CLOSED, lest they should see, hear, un∣derstand,

and be converted, 2d Cor. iv. 4. Acts xxviii. 27. It was only by this ignorance that the murder∣ous Jews could get along in their actings against Jesus; for had they Known him, they would not have crucified the Lord of glory, 1st Cor. ii. 8.

One grand scheme of the learned free-willers of our day, to blind their own and others minds against these truths, is, to assert a self-determining power in the will, a power to act with motive, or against motive, just as the will pleases; but how little are such men aware, that they in this point approve of the deed of father Adam, at the same time that they deny their concern in it? The ser∣pent proposed it as a grand enlargement of our first parents liberty, that they should Know both good and evil; should be free to both; and he pretend∣ed that this was to be as Gods; they ventured to try the experiment, ventured to act against a good motive, in order to be free to act either way as they pleased afterwards; but they found by sad experience that the serpent lied in this proposal.

With reverence be it spoken, the eternal God never had, nor never can have, such a liberty as these men tell of; for it is impossible for him to lie, and he cannot be so much as tempted with evil, Heb. vi. 18. Jam. i. 13. These mens learned master Locke tells them plainly what they are doing: Says he,

Is it worth the name of freedom to be at li∣berty to play the fool, and draw shame and mi∣sery upon a man's self? If to break loose from the conduct of reason, and to want examina∣tion and judgment, which keep us from choos∣ing or doing the worse, be true liberty, mad∣men and fools are the only freemen; but yet I

think nobody would choose to be mad for the sake of such liberty, but he that is mad alrea∣dy* 1.18.

And he goes on to observe, that,

As the highest perfection of intellectual nature, lies in a careful and constant pursuit of true and so∣lid happiness; so the care of ourselves, that we mistake not imaginary for real happiness, is the necessary foundation of our liberty, and the stronger ties we have to an unalterable pursuit of happiness in general, which is our greatest good, and which as such our desires always follow, the more are we free from any necessary determina∣tion of our will to any particular action, or from a necessary compliance with our desire, set upon any particular, and then appearing great∣er good, till we have duly examined whether it has a tendency to, or be inconsistent with our real happiness.—I desire it may be well considered, whether the great inlet, and exercise of all the liberty men have, are capable of, or can be use∣ful to them, and that whereupon depends the turn of their actions, does not lie in this, that they can suspend their desires, and stop them from determining their wills to any action, till they have duly and fairly examined the good and evil of it, as far forth as the weight of the thing requires† 1.19.

Thus far this great reasoner has followed the clear line of truth, yet in the next words he turns into the dark way, by saying, "This we can do." If he had said, we can do it when we are assisted with divine light and truth, he had said well; but

without such a proviso the matter is left in the dark, because evil imaginations and desires have already got the start of reason, so that it can ne∣ver bring them back to a fair examination without divine influence. Who is there that need be told, that if the judge is previously biased, we are not like to have a fair trial before him? Yet we are all so in this case; for a fair examination will cer∣tainly shew that self is guilty; and if only a gift from another will blind the eyes of the wise, and pervert the words of the righteous; how much more will the honour, ease, yea life of self, blind the eyes of sinners, and hold them from a fair consider∣ation of this case? For as God is the only foun∣tain of all good, unbiased reason cannot but de∣termine that every rational soul who loves and pur∣sues any thing whatsoever as good, separate from, and in neglect of him, is certainly guilty; yet that is what we have all done, though all do not pursue it in the same course, for we have turned every one to His own way, Isa. liii. 6. But who ever heard adjudge give in a sentence, the imme∣diate effect of which would bring himself from the bench to the bar, as a guilty prisoner? Since therefore reason is already biased, divine revelation is erected as the tribunal to decide this controver∣sy: And wherever it truly takes place, it produces the effect just now mentioned; a notable in∣stance of which we have recorded, Acts xxiv. 24, 25. A Roman governor and judge had the curiosi∣ty to send for his prisoner to hear him concerning the faith in Christ; but as the prisoner addressed the reason of the judge, concerning righteousness, temperance, and a judgment to come, the scene

was remarkably changed; for the Roman judge instantly becomes a trembling prisoner, while the prisoner is the King's officer to summon him to an∣swer for his conduct at the awful bar. This was so disagreeable that he put-off any further hearing for that time, and we have no grounds to think that the convenient season he flattered himself with ever came; and if not, then he is now a spirit in prison; while the record of his case stands for a warning to all others against the like disobedience, while the long-suffering of God waits with them, 1st Pet. iii. 19, 20.

But alas! instead of taking warning, we all na∣turally have the lawyer's disposition, who was wil∣ling to justify himself; his mind was biased that way: But how could he do it? Why he leaves God out of the question, and says, Who is my neighbour? This is a notable way to try rebels! for the judge to leave the King out of the question, and only examine their behaviour to each other! Yet how poorly does he make out even in this way? For though they esteemed themselves so much better than the Samaritans, that they would have no dealings with them, yet our Lord sets be∣fore him a case in their own country, between Je∣rusalem and Jericho, which Jewish writers say, was then a station for priests and Levites * 1.20, of one of each of those high characters who could look up∣on one whose case loudly called for their compassion, without being moved with it; but a Samaritan re∣ally acted the neighbour in the case, as the lawyer was forced to acknowledge: Jesus says, Go and do thou likewise, Luke x. 29—37. Note by the way,

he does not say of this branch as he does of the whole law, This do and thou shalt live; no, yet he expresly shews, that this is binding on us all to be done, while the other is not to be left un∣done. This condemns all those who would either abate the law to bring it down to our ability, or in the least turn off its authority, and their obliga∣tion always to obey it, because of their inabi∣lity.

However, though the attempt has often been made to justify self by leaving God out of the question, yet no rational person could ever entirely erase out of his mind an apprehension of a deity; therefore the common way, ever since man con∣tracted a dislike to the true God, has been to make false ones to suit their own turn. When Israel re∣jected their true King, they made them Idols ac∣cording to their own understanding, Hos. xiii. 2, 10. and so it is now. Some make up a deity in their minds, so fond of devotion, as to accept them for good worshipers, although they secretly grind the faces of the poor, and shut their hearts and hands against the needy. Others, viewing that way to be odious, frame an imagination of one who cares little for devotion, if men are but honest and kind to their neighbours. Though a third sort, not choosing to be under either of these restraints, frame a god that loves liberty, and their tongues would set him so high as not to concern himself with the conduct of worms, but leave them to gratify their own inclinations, provided they do but act as good fellows with each other; yet af∣ter all their great swelling words, they make their airy deity to be such an one as they scorn to be

themselves, even such a jack at a pinch, that when∣ever they find that they cannot indulge themselves any longer here, he shall be ready at their call, and take them directly to Paradise!

Oh! when will brutish and foolish man be wise! He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct? Yes verily, for he knoweth that the thoughts of man are vanity, Psal. xciv. 1—11.

From what has been proved, I appeal to every conscience whether the following conclusions are not certain truth.

I. That all the love and good behaviour that we can possibly have to our fellow-creatures, while our hearts are not truly united to our Creator, want the nature of true obedience, as much as the love and good order that may be in an army of rebels, wants of true obedience to their lawful Sovereign; when they are not reconciled to him.

II. The reason why all men do not judge it to be so, is, because their understandings are darkened by an alienation and bias the other way, Eph. iv. 18. Therefore,

III. For them to set up their reason against di∣vine revelation, either to exclude any part of it, or to turn it aside from its plain genuine meaning, is as criminal as it can be for a blased judge to as∣sume a power to dispense with any of the King's laws, or by false glosses and false evidences to per∣vert them from their just design, in order to ac∣quit the guilty, or to condemn the innocent.

IV. All reasonings for an abatement of the law, or for the neglect of present obedience to it, be∣cause

of our impotency, are pleas for the worst kind of treason and robbery; for God is infinitely lovely, and deserving of all our love, worship and obedience, and the only reason why we cannot yield him all, is, because we do not Like to retain him in our knowledge, but love and serve the crea∣ture instead of the Creator; one setting up gain, and another his belly, in God's place, thus robbing him of his right, Rom. i. 24, 27. Tim. vi. 5. Phil. iii. 19. Matt. iii. 7—9.

V. All pleas against surrendering this moment to divine sovereignty, and receiving his proclama∣tion of mercy in the gospel with all our hearts, are nothing but pleas still to adhere to the devil against the eternal God! They often say they cannot be∣lieve; but the only way that they have to keep from believing, is to shut their eyes and ears against the light and evidence of truth, and to join with the prince of darkness and his instru∣ments to try to set up falshood in its stead. They pretend to enquire for evidence of the truth of God's promise, while they are willingly ignorant that all things in heaven and earth have evidenced the power and truth of his word from the beginning, and will do so to the day of judgment, and perdition of ungodly men, 2d Pet. iii. 4—7. All pleas for not believing the gospel, are pleas to make God a liar, and to adhere to the father of lies instead of him, 1st John, iii. 8. and v. 10.

VI. Therefore it is perfectly consistent for him plainly to set life and death before all men by the ministry of his word, and call them all to turn and live; although he does not intend to exert his almighty power to save any others but

those that he has given to his Son, John vi. 37. and xvii. 2.

VII. To make the doctrine of God's secret de∣crees any objection or excuse against a present and constant regard to his revealed will, is nothing less than to deny either his ability or his right to go∣vern us; for it is essential to good government, to have a plan laid by the ruler, as well as rules given to the subject, to which each should adhere in its place; and must not unbiased reason give in, that the more compleat the plan is, and the less need of alteration, the better? And should you hear a person say,

If I thought it was not in my power to penetrate into the King's secrets, or to alter his counsels, I would never pretend to obey his laws,

would you think him to be a subject or a rebel! Yet what can mens objections against the unalterable nature of the divine decrees, mean less than this? It is essential to moral government, that laws and rules should be given to men in a conditional form, enforced with the consideration of the rewards of obedience, and punishments of disobedience: And the just ruler will ever keep thereto in his administrations; but that is so far from excluding a secret plan, that it necessarily implies such an one; it implies, that as far as the ruler's wisdom and power can reach, he will be provided for all that shall happen, so as to be rea∣dy to do himself and his subjects justice, and not to be disappointed, nor lose his or their rights in any instance.

I suppose the art of man cannot set the Arminian notion of grace in a fairer light than this, viz. our late King, after the most criminal rebels were

executed, pardoned others, and yet put them up∣on the trial of some difficult service for a time, be∣fore he confirmed their estates and privileges to them; so that their future welfare was suspended upon their doings. But then you must know, that as he had neither atonement for their crimes, nor power to change their hearts, if he had par∣doned the chief rebels, it would have endangered the peace of the kingdom, if not his own crown, and there was reason for holding others in suspence, because he did not know their hearts, nor what their future conduct would be; and do men wor∣ship such a God as that! Again, law and justice require that each one has his due, but many in∣volve themselves so as not to be able to pay their debts, and rather than lose all, many creditors will take up with a little part of their just due, and for∣give the rest; and some, in hope of future gain, will trust the same persons again. This agrees with Arminian notions. But a few years ago there was an act made which emboldened a number of vil∣lains to launch out and get as much as they could of others estates into their hands, in hopes of be∣ing rescued from justice by this pretended act of grace. This is like the Antinomians: Both of them would set up mercy to the injury of justice and truth, instead of meeting God at the true mercy-seat, where they agree and kiss each other. Both are for keeping off, one in hopes of com∣pounding, or else of paying his debts with coun∣terfeit money; the other to indulge himself as long as he can, with hopes at last to escape ju∣stice by pleading the bankrupt-act.

But let not men thus delude themselves, our eternal King is a just God, as well as a Saviour, Isa.

xlv. 21. and he will see that justice is done through the universe, and every soul shall be either brought to a reckoning here, and receive a clear discharge by our glorious surety, yea and quickly too; or else be cast into that prison from whence they can by no means come out till they have paid the utter∣most farthing, Matt. v. 25, 26. And there is not a sinner upon earth that believes his debts to be so great as they are, nor that they are strictly just, till they are brought to a fair reckoning by the spirit of truth; and 'tis well known, that if a cre∣ditor should cancel a debt, and the debtor still thought that it was unjustly charged, he could not heartily love him for it; therefore God brings every debtor, let him owe five hundred pence, or but fifty, to know that he is just, and that they have nothing to pay, when he frankly forgives them, Luke vii. 42. And those who are forgiven, are so far from desiring to be trusted again with a stock in their own hands, that they durst not trust themselves; they desire ever to trust in the Lord with all their hearts, and not so much as lean to their own understandings, Prov. iii. 5, 6.

And now, kind reader, where is the absurdity and inconsistency of this plan? to hold that we have destroyed ourselves, and that all our help is in a sovereign God, who of his own will begets souls with the word of truth, and therefore calls us to lay apart every thing that tends to hinder our re∣ceiving it understandingly and heartily, and to watch against the devil's arts to catch it away, Jam. i. 18—21. Matt. xiii. 19—23. And are not those Satan's instruments, who use their art either to keep people from coming to hear the word, or to

arm them against regarding it when they do come! Surely they are, therefore beware of them, as you regard your immortal souls. One of their most artful snares is to insinuate, that earnest addresses to mens minds betoken pride in the speaker; but though pride often operates in teachers as well as hearers, yet as it is exalting self, two of its never-failing fruits are deceit and bitterness; a deceitful handling of the word to suit their own ends, and bitterness if they are crossed therein, Prov. xiii. 10. Mic. iii. 5. while humility, which exalts the Sa∣viour, and abases self, ever produces faithfulness and love, and moves the preacher to renounce dis∣honesty, and a deceitful handling of the word, and by manifestation of the truth to commend himself to every man's conscience in the sight of God, 2d Cor. iv. 2. But Ahab owned plainly that he hated such a preacher, and would allow him no better lodgings than a prison, nor better fare than bread and water of affliction, while he was willing deli∣cately to maintain four hundred flatterers, though they soon lead him on to ruin, 1st Kings, xxii. 6—35. And alas! how much is there at this day of the same temper in the world, that had rather maintain four hundred flatterers than one faithful dealer!

The apostle Jude, in describing those who turn grace into lasciviousness, says, Wo unto them, for they have gone in the way of Cain. who because his doings were not accepted, was very wroth, and turned away to the noisy world; after which, like Balaam, they run greedily, who counselled Balak to lay a snare to draw Israel into sin; and to guard against conviction, they, like Core, accuse God's

faithful servants with taking too much upon them, and with listing up themselves. And even in what they know naturally, as brute beasts, they corrupt themselves; for who ever knew a beast take pains to blind his eyes, that he might not see a pit till he got into it! Who ever knew a bird labour hard to ••over a net, so that she and her companions might not see their danger till they were taken and 〈◊〉〈◊〉! Yet such is these mens conduct! Prov. i. 17. 18 Jude x. 11.

To conclude, since precept and promise are united and ever go together in the gospel plan, in vain do men attempt to separate them: Every soul that truly believes the gospel, has with Jacob got what God has said, both to direct his conduct and to support him therein; and as truth declares, that If any man will do, he shall know, John vii. 17. therefore all the attempts that are made by those who would be accounted believers, to excuse them∣selves from openly professing Christ, or to excuse their neglect of a faithful discharge of the duties of a member of his church, either from the plea of ignorance or inability, are nothing better than attempts to justify self, at the expence of God's honour! For as surely as he is true, he will never fail both to direct and support every one who trusts in him, and is willing to obey him. Then let none deceive themselves with the notion of be∣ing saints, if their hearts and lives are not govern∣ed and supported by truth; and if we are so, it will move us to a conscientious use of all the means which God has appointed, both of a pub∣lic and private nature, to learn, and to promote truth in the world, and to avoid and watch against all that is contrary thereto.

Notes

• * 1.1

  Exod. xxiii. 4.
• * 1.2

  By the way I would here observe, that as in my late Plea for Liberty of Conscience, I happened to mention it as a Quaker notion, that when a person has the spirit with him, he is then persect; I would now retract that sentence; for I am informed by a principal leader among them, that I mistook their senti∣ments; and I would always watch against misrepresenting any people, though I differ ever so much from them. He informs me that they hold sanctification to be a progressive work, and that a person may be under powerful influences of the spirit, and yet have remaining corruptions, though they suppose that a perfect victory over them is attainable in this life. Now as I willingly retract my mistake of their sentiments, so I think it but a friendly part to let them know, that for friend Barclay, in p. 8. of his Apology, to represent that

  Those who plead for justification wholly by the imputation of a righteousness without them, deny the necessity of being cloathed with an inward righteousness,

  is not just; for no men upon earth hold stronger to the necessity of regeneration and inward sanc∣tification, than those who trust alone on Christ's imputed righ∣teousness for their justification before God.
• * 1.3

  Mr. Isaac Chanler's Doctrines of Grace, printed at Boston, 1744, p. 208.
• * 1.4

  Mr. Crosby's History of the English Baptists, vol. IV. page 291.
• * 1.5

  See Dr. Gill, and other expositors on the place. Mr. Purver, in his late translation of the bible, translates the word baptisms here as he does in the sixth chapter.
• * 1.6

  Matt. xi. 28.
• § 1.7

  Rom. x. 14.
• ‖ 1.8

  2d Tim. iv. 2.
• * 1.9

  Levit. xxviii. and xxix. See more of this in my sermon on Family Prayer.
• * 1.10

  Epistolary Correspondence, Glasgow edition, page 86.
• ‖ 1.11

  Ibid. page 82, 83.
• * 1.12

  Letters on Theron, &c. vol. II. page 40, &c. also page 61.103.
• ‖ 1.13

  Thoughts on Education, by the author of Britain's Re∣membrancer, page 16.
• * 1.14

  Dr. Gill's Exposition on Psal. li. 1, 2.
• * 1.15

  Dr. Mayhew's sermons on striving to enter the strait gate, page 31, 32.
• ‖ 1.16

  Ibid. page 46.
• * 1.17

  Dr. Owen's Guide to Fellowship, page 74.
• * 1.18

  Essay upon Understanding, B. ii. Chap. 21. § 50.
• † 1.19

  Ibid. § 51, 52.
• * 1.20

  See Dr. Gill on the place.