THIS apostolical exhortation con­sists of two principal parts.—The former of which respects the duty of hearing the word and gospel of the kingdom, in a way suitable to the importance and grand design of it. ‘Lay apart all filthi­ness and superfluity of naughtiness; and re­ceive with meekness the ingrafted word, which is able to save your souls.’ The latter, re­spects the necessity of yielding a practical obedience [Page 2] to this heavenly message, in order to its great end being answered upon us; together with the mi­serable delusion which th [...]se are under, who con­tent themselves with hearing it, without living according to it ‘But be ye doers of the word, and not hearers only, deceiving your own selves.’

THIS is the first, general distribution of the sub­ject before us. But it may be useful to give the several things contained in this passage, a more particular consideration in the following order. I will discourse,

• I. OF the Duty of Hearing the Word.
• II. OF Receiving it with Meekness.
• III. OF the necessity of renouncing Vice in all its gr [...]ss [...]r Forms, in order [...]; Or, in the language of the Apostle, of laying apart all filthiness, and superfluity of naughtiness.
• IV. OF the necessity of [...] the Gospel, in order to obtaining the [...] of it.
• V. OF some Mistakes concerning the Terms of Salvation; and particularly concerning Sal­vation by Grace.
• [Page 3] VI. OF Mistakes concerning being found in CHRIST, not having our own Righteousness.
• VII. OF Mistakes concerning Justification by Faith, as Faith is distinguished from, and opposed to, Evangelical Obedience.
• VIII. OF the Nature and Principle of Evangeli­cal Obedience.
• IX. AND LASTLY. OF the Extent of this Obe­dience, together with a brief Description of it, as it is found in good Men, who are the Heirs of Salvation.

FIRST, I am to represent the obligation lying upon all Christians in general to be Hearers of the Word and Gospel of the Kingdom. I say, lying upon Christians; because it is to such, that the apostle is here speaking; not to uncon­verted Jews or Gentiles, but to those of the twelve Tribes scattered abroad, who were already proselyted to the Christian Faith; as appears from the Epistle itself. However it is not meant, that this is the duty of Christians, exclusively of others. Our Saviour having commanded, that the gospel should be preached for a witness to all People; all are accordingly required to hearken to it; and those who refuse to do this, are, in the language of scripture, said to judge themselves [Page 4] unworthy of eternal life. But seeing the apostle James here directs his Discourse to professed Christians, I shall confine myself to such.

IT is not to be supposed, that when Persons are once become Believers of the Gospel, they need have [...] farther concern to hear, and to attend to it, from time to time; as tho' this wisdom of God in a mystery, were to be learned all at once, and disregarded afterwards. The apostle expresses himself in a manner that presupposes it to be the known, acknowledged duty of Chris­tians in common, to give constant and diligent Heed to the word which began to be spoken by the Lord, and was confirmed by them that heard him: For his Exhortation chiefly respects the manner in which this word of Truth ought to be received; the duty of Hearing it in general, be­ing rather taken for granted, than directly asserted. And by his using the Expression of hearing the word, repeatedly, as he does in the Context, it is at least probable, that he had a special reference to hearing it preached in Christian Assemblies, at stated Times, by those whose special Business and Office it was to teach, to reprove, to rebuke, and exhort, with all long suffering and doctrine. The [...] did not design to preclude, or [...] and [...], and private, [...] places, are [...] them. But [Page 5] whoever will be at the pains to look into the Chapter, will, if I mistake not, find that St. James had a particular reference to the stated, and divinely instituted method of Christian edifi­cation in the Assemblies and Churches of the Saints; wherein one Person, at least, exercised the office of a Teacher; instructing the young and ignorant, stirring up the minds of the more knowing, and inculcating upon all, the practice of Christian piety and virtue.

THIS was one very considerable end, tho' not the only one, proposed in the first institution of Christian Assemblies. And it is, in a great measure, by this means that Christianity has been handed down from age to age, from generation to generation; tho' not with equal purity and advantage in all times and places. And one may venture to assert, that, upon the whole, great good has resulted to the world from this practice; and that Christians cannot, under any pretence whatever, forsake the assembling of themselves to­gether, for the mentioned purpose, without be­ing highly culpable. This is a Method of in­struction and edification, that is plainly of divine institution, and therefore demands the regard and submission of all Christians, at all times, and in all places, wherein it is practicable. Nor can con­forming to this institution, be useless and unpro­fitable to any, who assemble to hear the word with that meekness which the Apostle injoins: I [Page 6] mean, provided the Gospel is preached to them in any tolerable degree of purity and integrity. To be sure the upholding of these Assemblies must be very advantageous to all that frequent them, if the holy Scriptures are read therein from time to time, in a language that is understood by all. Which, by the way, ought, I suppose, to be one stated and constant part of the religious exercise in these assemblies: Nor is the Omission hereof very consistent with that regard Christians in general profess, for these sacred writings; and which they evidently claim, as being given by in­spiration of God; and the great rule of our Faith and Practice. These Scriptures at least, are "profitable for doctrine, for reproof, for correction and for instruction in righteousness, that every man and child of God may be perfect, and throughly furnished unto all good works." To them we ought surely to give "diligent heed, as unto a light shining in a dark place; they be­ing a sure word of prophecy;" and graciously given us of God, to guide our feet into the paths of truth and peace, until the dawn of a more perfect day, "and the day-star arise in our Hearts."

NOR can it be reasonably tho't, that the word preached even by fallible men, is altogether use­less and unprofitable to them that duly attend upon it. On the contrary, this is very condu­cive to the good end mentioned; and, as was [Page 7] intimated before, claims our regard, as an insti­tution of our Saviour, the Head of the Church; Who when he ascended up on high, gave not only Apostles, Prophets and Evangelists; but also " Pastors and Teachers, for the perfecting of the Saints, for the work of the ministry, for the edifying of His body, 'till we all come in the uni­ty of the Faith, and of the Knowledge of the Son of God, unto a perfect man, unto the mea­sure of the stature of the fulness of Christ; that we be no more children, tossed to and fro, and carried about with every wind of doctrine."

HOWEVER imperfectly this business of public teaching and exhorting; of expounding the holy Scriptures, and urging the motives to evangelical obedience, may often be performed; yet it is un­questionably subservient to very good ends; and should not be contemned and disregarded by any that call themselves Christ's Disciples. It will be no great compliment upon the Clergy (an order of men which I am not much disposed to flatter) to say, that there are many persons in all coun­tries, who are not such proficients in Christian knowledge, as to be quite past receiving any in­struction from them; especially from such of them as "rightly divide the Word of truth." And some of those persons, who presume this to be their own case, may after all be a little mista­ken in themselves; and think as much too highly of their own abilities, as they do too lowly of [Page 8] those of others. To be sure, one shall hardly meet with more vain, superficial, empty Creatures, than amongst those who take it upon them to run down that order of men; and to set them at naught, as tho' all their instructions were useless to the world, at best. And the Clergy must be very ignorant indeed, ignorant of the rudiments and first principles of Christianity, were they not able to instruct a multitude of these blustering Sparks, and foolish, conceited Scoffers, who take it upon themselves to run them down. But all comparisons are said to be odious; and, perhaps, there can be none more so than such an one as this—

IT is not to be doubted, indeed, but that, a­mongst the Laiety, (I use this term merely for distinction sake; not by way of reproach and contempt, as it has too often been used by some arrogant Ecclesiasticks.) It is not to be doubted, I say, but that amongst the Laiety there are ma­ny persons, from whom a great part of the Cler­gy might be glad to be instructed, even in mat­ters that are more peculiarly their own province. But on the other hand, it is to be remembred, that there are great numbers of children and youth; and many persons of adult age, that are either of mean education, or none at all; many poor, labouring people, who have no time for reading and contemplation; and many others so embarrassed with a multiplicity of business, and [Page 9] the cares of this life, that they do not in fact ap­ply themselves to the acquisition of Christian sci­ence; and I might still add, great numbers of a low capacity, who after all their diligence and pains, can attain to but little knowledge; I say there are great numbers of these different sorts or classes of people, that may surely receive some useful instruction even from the pulpit. Allow­ing the clergy only a common share of natural understanding, (and it would seem hard to deny them this) it is very strange if, with the advan­tage of a learned education, and several, perhaps many, years close application to the study of sacred science, they are not qualified to be teach­ers of babes; of raw, untaught, undisciplined youth; of those whose lot it is to labour almost incessantly for the meat that perisheth; of those who have never given much of their attention to the subject of religion; and of those who are not even capable of attaining to any consider­able degree of this knowledge, for a certain reason already hinted at.—So that after we have excepted all those, who have any, even the least pretence to be excepted, on account of their superior capacity and extensive knowledge; there are multitudes in all Christian countries, who ought to be Hearers of the word as publickly preached, were it only for the instruction in truth and righteousness, which they may gain by at­tending upon this institution. And how few [Page 10] there are, comparatively speaking, who have any right to look upon themselves as exceptions in the present case, upon the score of their being wiser than their teachers, I shall not presume to deter­mine.

BUT as to those who are really too great pro­ficients in sacred knowledge, to be capable of be­ing instructed in this way; (let their number be greater or less) they should remember that in­struction, most properly so called, is very far from being the whole design of preaching, and of hearing the word. There are other good and important ends to be answered hereby, which are common to all Christians in general; to the wise and learned, as well as to the simple and illiterate. Are not the minds and memories of the more knowing, to be stirred up and refreshed; and their attention to the great doctrines and duties of the gospel, awakened from time to time, as well as the minds of the ignorant to be informed? The preacher, tho' of no distinguished talents whe­ther natural or acquired, may possibly edify the wisest of his auditors, and such as are much wiser than himself; by putting them in mind of what they before knew, and were established in. The Apostles themselves did not always propose, in their preaching and writing, to afford new light and information to their hearers, and those to whom they wrote. ‘I will not be negligent, says St. Peter, to put you always in remem­brance [Page 11] of these things, altho' ye know them, and be established in the present truth. Yea I think it meet, as long as I am in this taber­nacle, to stir you up, by putting you in re­membrance.’ Those who conceive that the informing of men's understandings, either is, or ought to be, the sole end of preaching; and who therefore excuse themselves from hearing, under a notion that they cannot be taught or instructed, are so far from being the wisest of men, (unless it is in their own vain imaginations) that they want one to "teach them even the first princi­ples of the oracles of God;" and have much more need of that milk which they loath and despise, than of that strong meat which their too forward and vitiated appetite so eagerly craves, and hankers after.

MEN that are truly wise, are sensible that they need something besides speculative knowledge, something besides the science of religion, consi­dered as the furniture of the head. They know they are but too apt to let slip many useful and salutary truths, which ought to be always present with them; and which may be again suggested to them, even by persons that are every way their inferiors. Such Persons also know, that old truths may be set in new and different points of light, so as to come better recommended to their understandings, and to take faster hold of the mind and conscience, than they have done before. [Page 12] They are aware how apt good impressions on the heart, are to wear out, or at least to grow faint and dim, if not frequently renewed. They know that the spirit of devotion, and the religion of the heart, is a fire which will insensibly languish and go to decay, in the damps and mists and impure vapors of this world, if it be not often supplied with new fewel from heaven, and from that word of God which is sometimes like a fire, to melt and inflame the heart, as well as, at others, like a sword to pierce, or a hammer to break it in pieces. They are sensible how expedient and profitable it is, to have the great proofs of Chris­tianity set before them from time to time; to­gether with the great motives to holiness of life; the majesty and perfections of God; the love and grace of our Lord Jesus Christ; the vanity of this world; the excellency and happiness of reli­gion; the glories and terrors of the last day; the joys of the righteous, and the destruction and misery of the wicked. Wise men do not think it useless, to be frequently reminded of such things: but know the benefit hereof, and that even a weak man may prove a friendly monitor to them in these respects.

IT is farther to be observed, that those who are not directly able to instruct others, may yet be a means, in the hand of providence, of suggesting and hinting some things to them, which they never happened to think of before; and which [Page 13] may naturally lead them into a long train of use­ful reflection. And in this sense, God does pro­bably sometimes ordain praise, even cut of the mouths of babes and sucklings. In fine here, those who really deserve the character of wise men, (a character to which so many put in their claim, without any colour of right and justice) know, that it is folly for men to pretend to be wiser than their maker; or to throw contempt upon any of his institutions, from a vain conceit that they do not need them. They will therefore, as Solo­mon observes, hear, and increase learning. The most sure and effectually means of growing in grace, and in the knowledge of our Lord and Sa­viour Jesus Christ, is to walk in all his ordinances blameless; of which, hearing the word, is evi­dently one. Nor have any a right to be called the Friends of God and religion, who do not love the place where he recordeth his name, and where his honor dwelleth; the place where he commandeth the blessing, even life forevermore.

WERE it only for example-sake, the more knowing part of Christians ought certainly to countenance and encourage the publick religious exercises of the Lord's Day, by attending upon them. Otherwise they will naturally come to be disregarded by that part of mankind who most need such helps and assistances: I mean the com­mon people. And thus, thro' the knowledge of some, whether real or imaginary, the weak Bro­ther [Page 14] may perish, for whom Christ died. When­ever it shall come to be generally supposed, that the religious exercises here intended, are designed only for the benefit of the vulgar and illiterate; and when they shall accordingly be neglected by persons of knowledge and capacity, it will soon be looked upon as disreputable for any to attend upon them, as being a tacit confession of their ignorance. And so every one, will think him­self under a sort of obligation to absent himself from the publick worship of his Maker, and from the place where his word is read and preached; in order to prove to the world that he is a man of wisdom. And indeed there are many amongst us who give no other evidence besides this, of their superiority to the bulk of mankind; tho' I cannot at present think it a conclusive argument.

BUT to draw towards a conclusion of this dis­course: It is manifestly the duty of all Christians in common to hear the word; particularly, to hear it in the public assembly of the Saints, upon the stated times for such religious exercises. It is the duty of the young and old, wise and simple, male and female, bond and free, to come and sit before God as his People sitteth, (to use the language of Scripture); and constantly to at­tend upon the appointed means of instruction and edification. The gospel injoins this upon all, without making any exception. The far greater part of Christians are not past being taught and [Page 15] instructed in this way: Some may have their pure, and others, their impure minds, stirred up: Some may be inlightned in their duty: Others may have known duties inculcated upon them to advan­tage; and ALL may be furthered in the way that leads to eternal life, provided they hear the word with a suitable temper of mind. It is no sufficient excuse for neglecting the publick worship, that the Person who officiates, is not one of a distin­guished capacity and great learning; or that he is not even as one that has a pleasant voice, and can play well upon an instrument. It is better to hear the great doctrines, duties and promises of the gospel, from the mouth of a plain, illiterate man, than not to hear them at all: And the soul may be caught up to Heaven, altho' not wafted thither by music and harmonious founds.

To conclude, therefore, let me beseech all those who claim the worthy and sacred name of Christians, (for with others I am not now con­cerned) to be at least hearers of the word. There are no excuses for neglecting this, cases of neces­sity and mercy being excepted, which will not show either the ignorance, or the pride and va­nity, of those who make them. And it a man is not so much as a hearer, we have surely no reason to think that he is a doer of the word, or will be blessed in his deed. Christians ought doubtless to be left at liberty where, and with whom they will assemble for the purpose men­tioned: [Page 16] And should exercise their reason, discre­tion and conscience in making the choice. But they are absolutely inexcusable if they do not at­tend the publick worship some where or other; even tho' there may be no sect, church or deno­mination of Christians, with which they can in­tirely fall in. It is one of the chief honours of the present age, that the principles of religion, particularly of religious liberty, are better under­stood, and more generally espoused, than they have, perhaps been, since the days of the apostles. It were to be wished, that practical Christianity had made progress in the same proportion. But it cannot be denied, that many, together with some vulgar errors and superstitions, have in a manner thrown off even the form of godliness; laying no stress at all upon those outward ordi­nances and institutions, upon which too great a stress has doubtless been laid heretofore. This seems to be the case not only in other countries; but in our own. We are manifestly running in­to an extreme; at least many amongst us are, under a notion of a more rational religion; an extreme which, it is to be feared, may in time, leave scarce the outward shew and appearance of Christianity amongst us. Let not us, my Bre­thren, do any thing which may have a natural tendency to bring our holy religion into disrepute. Remembring that we are not without law to God, but under the law to Christ; let us pay a [Page 17] due and sacred regard to all his commands and in­stitutions; particularly that, respecting the pub­lick worship, and hearing the word. In the lan­guage of the Apostle, with whose words I shall close this discourse, ‘Let us hold fast the pro­fession of our faith without wavering; (for he is faithful that promised) and let us consider one another, to provoke to love and to good works; not forsaking the assembling of our­selves tegether, as the manner of some is; but exhorting one another; and so much the more, as we see the day approaching.’

THE duty of hearing the word, having been briefly shown in the foregoing discourse; we are now to consider with what temper it ought to be attended upon, and received. "Receive with meekness the ingrafted word, says the apostle, which is able to save your souls." We are more parti­cularly [...] admonished by these words, [...] the Gospel with a humble [...] of mind, as opposed to [Page 20] that pride, captiousness, and wrangling disposi­tion, which are but too commonly found amongst the professors of Christianity. However, I shall take the liberty to consider the words in a greater latitude, as designed to injoin upon us all that care and reverence, that candor and love of truth, that simplicity and docility of mind, which be­come sinful creatures, when the Gospel is prea­ched to them; and which are sutable to the na­ture and design of this dispensation of the Grace of God to the World. And the admonition may accordingly comprise in it the following par­ticulars:

THAT we hear the word with care and atten­tion, in opposition to sloth, listlesness, and a lazy indifference:

WITH sobriety and due decorum, in opposition to indecent levity, and rudeness:

WITH humility, and a teachable temper, in opposition to a spirit of pride, carping and con­tradiction:

WITH due caution, (when it is preached by fallible men) in opposition to a false humility, which disposes many people to swallow down whatever they hear from the Pulpit, tho' often very contrary to the doctrine of our Saviour and his Apostles:

[Page 21] WITH patience and affectionate regard to the truth, altho' nothing new should be said upon the subject treated, in opposition to that vain curiosity and love of novelty, which we see in those that have itching Ears:

WITH candour and impartiality, in opposition to all personal prejudice, and to the spirit of party:

WITH self-application, in opposition to that common humour of applying what is said to the case of our neighbours:

AND lastly, With a single view, and an hearty desire, to receive christian edification; and to obtain that which is the great end of the Gospel-revelation, and of our Faith in it, even the Salva­tion of our Souls.

LET me inlarge a little upon the several par­ticulars hinted at above.

1. WE should hear the word with care and attention, in opposition to sloth, listlesness, and a lazy indifference. Christians ought not, at any time, to be slothful in business, but ever fervent in spirit, serving the Lord. But there is a pecu­liar impropriety in withdrawing our attention, and indulging to sloth, when we are assembled to worship God, and to hear his word. The [Page 22] coldness and carelesness, with which many Chri­stians sit under the dispensation of this heavenly doctrine, is very surprising, and hardly to be ac­counted for. The Gospel is not only the word of Him that speaketh from heaven; but it is that wherein we are all particularly interested, and far more so than we are in any thing besides. This is that Gospel which contains the overtures of peace and reconciliation, which God is making to his sinful Creatures; wherein "Life and im­mortality are brought to light"; which contains all the solid grounds of our hope and expecta­tions of future bliss; and which we ought in rea­son to look upon as good news from a far coun­try; "a faithful saying, and worthy of all ac­ceptation". With what raised attention? with what holy reverence? with what humble grati­tude, does it then become us to hear and receive this ingrafted word, which is able to save our souls; and which is spoken to us solely for that end? But alas! were a trifling, unconcerning story told us, from a remote part of the world, by some romantic traveller, many persons would be at least as attentive to it, and some much more so, than they are in our religious assemblies, to those glad tidings which Christ, the true and faithful witness, has brought from Heaven to Earth. Altho' God, who "at sundry times, and in divers manners, spake to the fathers by the prophets, hath in these last days spoken to [Page 23] the world by his Son"; yet many to whom this gospel of the Kingdom is preached, and who profess to believe it, pay far less regard to it, than they would to an account of the Mogul-Empire; of the wars of Kouli Kan; and of many other things, if possible, both less interesting to them, and less considerable in their own nature. They could not doze and slumber more, while the most idle, the most uninteresting tales were tel­ling, than they do, when the Gospel of their Salvation is read or preached to them. Good God! what impiety? what infatuation is this? Is this to pay a due regard to thy overtures of peace and happiness to rebellious mortals! Is this to give proper heed to the Revelation which thou hast made of thy self by thy Son! Is this to hear, and to receive with meekness, the in­grafted word! Is it not rather to stop the ear against the voice of divine love and compassion! Is it not rather to throw manifest open contempt upon thy word, than to pay any honor to it!

SOME of those persons whom I here intend, are so far from hearing the word with a becom­ing attention, that they do not hear it all; but designedly compose themselves to rest in the place of public worship, as tho' they had not houses to sleep in; or rather, as tho' they were determined to show how much they despise the Church of God, and at once to cast contempt both upon God and Man. For this is done by those who [Page 24] sit in the seat of the sleepers, as well as those who sit in that of the scorners. And it is pro­bable that few would be thus past hearing, were they not first past feeling, having their consciences seared as with an hot iron. In short, the inde­cent custom of which I am now speaking, is e­qually an affront to God and man; an equal con­tradiction to all piety, and good manners: Nor will any allow themselves in it, who have not both a stony heart, and a brazen front.

2. CHRISTIANS ought to hear the word with sobriety and due decorum, in opposition not only to a dull indifference and oscitancy; but also in opposition to that indecent levity and rudeness, which we sometimes see in our religious assem­blies. The tidings which the Gospel brings are too interesting to be heard with coldness and care­lesness; too serious, solemn and sacred, to be heard with unholy mirth, and wanton gaiety. The important nature and subject of this message from God to man, evidently demand a devout and reverential, as well as a diligent and fixed attention in the hearer. However some seem to indulge themselves as much in unseasonable, un­seemly levity of mind, as others do in an irreli­gious lumpishness, and a certain lifeless, spiritless gravity. Nor is the former of these, any more than the latter, a sutable frame and temper with which to receive the ingrafted word. To hear it [Page 25] with merriment and laughter, is not surely con­sistent with that meek receiving it, which is in­joined upon us. "To every thing there is a season and a time to every purpose under hea­ven—a time to weep as well as a time to laugh." Let those who are disposed to be gay and jovial, be so in due time and place, and none but some gloomy, morose devotionists, or the hypocritical pretenders to extraordinary sanctity, will blame them for it. But this, however innocent upon some occasions, is very unbecoming, and even criminal, when we are assembled for the exercises of religion, and to ‘hear what God the Lord will say unto us,’ respecting things of the greatest importance. When we receive His mes­sage in the Gospel, the end of which is the salva­tion of our souls, we should not only abstain from all external lightness of behaviour, from all those mirthful airs, which might be harmless at other times; but also banish every idle thought, every vain imagination, that would intrude itself upon us so unseasonably. We should abstract our­selves, as much as possible, from all terrestial things in general; and compose ourselves to so­briety, and holy reverence. It is only such a grave, serious temper and deportment, that is suitable to the majesty of that Presence in which we are; and to the nature of that message which is delivered to us.

[Page 26] ONE would be almost ready to suspect, from the countenance and air of many persons in our religious assemblies, that they were ashamed to have the least appearance of a serious, devout mind, lest they should be looked upon either as superstitious, or hypocritical. But surely, if there is any such thing as religion, there is a medium betwixt a superstitious, sullen, or affected gravity at the public worship, and that tho'tless levity of [...]ehaviour, which is here intended. There is a certain seriousness of mind, and composedness of soul, which corresponds to the nature and design of religion; and which almost unavoidably dis­covers itself wherever it is, even in the features of the face, and in a person's whole air and de­portment. And altho' an affected hypocritical gravity is justly odious to God and man; yet to be really grave, and in earnest in religion, is high­ly commendable; nor is it proper, or reasonable, to avoid the appearance of this; or to strive a­gainst that which is the natural indication of such a temper and frame of heart.

3. WE ought to hear the word with a hum­ble, teachable temper, in opposition to a spirit of pride, carping, and contradiction. And this, as has been already observed, is that which the a­postle more directly intends by receiving the word with meekness. Whenever we go to the place of worship, to hear the Gospel read or [Page 27] preached, it should be with a mind disposed to receive instruction, and an ear open to discipline. The oracles of God in general, as well as the writings of Solomon in particular, were designed ‘to make us know wisdom, to perceive the words of understanding, to receive the instruc­tion of wisdom, justice, judgment and equity; to give subtlety to the simple, to the young man knowledge and discretion.’ And with this view, with a humble, meek and teachable temper, we ought always to hear the word of God: not that we may observe something to criticize upon, and cavil at; not that we may indulge our vanity, with the secret thought how much wiser we are than the poor Parson, as he goes along. However many that are far less wise than David do not scruple to adopt his Words— ‘I have more understanding than all my teachers: I understand more than the Ancients.’

THIS is a temper of mind, which utterly un­fits persons for receiving any benefit from the preached and ingrafted word: And were it heard forever, with no better, and more tractable a disposition, it would not be the means of saving a single soul. How contrary is such a vain, proud and captious humour, to that meekness with which we are injoined to receive the ingrafted word? How inconsistent is such a spirit, with that simplicity, and humble desire of improvement, [Page 28] which St. Peter recommends in his first Epistle? ‘The word of the Lord, says he, endureth for­ever; and this is the word, which by the Gos­pel is preached to you. Wherefore laying aside all malice, and all guile and hypocrisies, and envies, and evil speakings, as new-born babes desire the sincere milk of the word, that ye may [...] thereby.’ How contrary is this temper, to that which our Saviour represents as necessary to a due hearing of the Gospel, so as to receive benefit therefrom? ‘Verily, verily, I say unto you, that whosoever shall not receive the Kingdom of God as a little child, shall by no means enter into it.’

LET none of us give way to a proud, cavilling, and wrangling spirit, when we assemble to hear the word; but keep our heart as well as our foot, with all diligence, when we go to the house of God. The meanest person may say something which may be to our edification: Nor should we be above receiving that from any one, even from the meanest. No one surely will think himself above this, who sincerely desires the salvation of his Soul. Nor are those who hear the word with the opposite temper of vanity and haughtiness, really the better, but rather the worse for it; and so much the farther from the kingdom of heaven. And it is observable, that this scornful, disdainful, self-flattering humour, is generally found in those, who have very little right to claim any such superi­ority [Page 29] over others—Receive with meekness, there­fore, the ingrafted word, wherever, and from whomsoever, you hear it: Be willing to be in­structed, and admonished of your duty, by any one; and more particularly by those whose spe­cial office it is to preach the word; ‘lest (to use the words of the wisest of Men; lest) thou mourn at the last; and say, How have I ha­ted instruction, and my heart despised reproof! And have not obeyed the voice of my teach­ers; nor inclined mine ear to them that instruc­ted me! I was almost in all evil in the midst of the congregation and assembly!’

HOWEVER, do not imagine, my Brethren, that we are for lording it over God's heritage; and would put out your eyes, that you may see with ours; or rather follow us blindfold. No: it were extravagant pride and insolence in us, to desire this, and false humility in you to comply with such a desire. But this brings me to the next particular mentioned.

4. WHEN we hear the Gospel preached by fallible men, we should do it with due caution, in opposition to that excessive meekness, or rather stuped tameness, and unmanly servility, which disposes people to swallow down every thing which they hear from the Pulpit, right or wrong. There is a wide difference betwixt that vain, carping and contradictious humour, which I have [Page 30] been speaking of above, and the too easy creduli­ty here intended; betwixt the spirit of cavilling, and pertly finding fault with almost every thing, and the dulness of implicit believing. It is the rational and christian part, to steer betwixt these extremes. Nor is it impracticable to keep the middle way in this case; to be neither too vain and opposite on one hand, nor too credulous and submissive on the other.

As we are Christians, the inspired scriptures are our rule of faith and conduct. Them we should ever read and hear with an implicit faith; submitting ourselves wholly to their guidance and direction, after having exercised our best reason in finding out their true sense and meaning. There is not, upon our own principles, any room left for objecting, or doubting, when we are con­vinced, that these sacred oracles deliver such or such a doctrine; or require us to do such or such a thing. Because ‘it is impossible for God to lie;’ to teach us falshood for truth; or to in­join upon us the performance of any thing which ought not to be done. But too many teachers, exclusively of those in the well-known church, which gives herself the courteous title of infalli­ble, have approached very near to the same inso­lence and arrogance; putting themselves almost, if not altogether, upon the same footing with Moses and the Prophets, Christ and the Apostles. Yea, I wish they had not in effect assumed to [Page 31] themselves an higher seat, and greater authority, than they allow to Moses and to Christ, as tho' the servant were above his Lord, and the servant greater than his Master. For why else, in the name of God! do they disparage the holy scrip­tures, by representing them as an insufficient rule of faith, and test of orthodoxy? Why do they practically deny them to be the only standard and touchstone of Christian verity, by cramming us with their Creeds, and such like trumpery? Why is all this lumber of Confessions and Formularies, laid upon us? a load which we are not able to bear; and, which some others would not per­haps have been, had they not been originally de­signed for creatures of burthen? Why else are we told by many, that besides believing the oracles of God, we must, before we can be orthodox, believe their oracles? oracles as uncertain as the old Delphian; or any others which the Pagan Fathers consulted with gaping stupidity, and sot­tish amazement? Why else, do many of our Pulpit-Performers demand at least as great a def­ference to be paid to their harrangues and dogma's, as to the sacred writings, given confessedly by inspiration of God? In fine, why else do they not preach Christ Jesus the Lord, and themselves on­ly servants for Jesus' sake?—But however assum­ing any of the clergy may be; yet surely those who hear them should not be so excessively tame and servile, as to receive what they advance, [Page 32] without letting it pass thro' their understandings; without seeing it to be conformable either to rea­son or scripture, or to both. Possibly the word ingrafted by them, may not be word of God, which is able to save the soul; but merely the word of man, and contrary to sound doctrine; and so have a greater tendency to poison and de­bauch, to mislead and destroy, the soul, than to heal and save it.

NOR is this an incredible supposition, when we reflect what absurd, what inhuman, what blas­phemous notions, have, from age to age, been ventilated for the great truths, and most impor­tant doctrines of the Gospel, by the ministers of it: Notions, to which we may apply what our Saviour says of false teachers, that they are "wolves in sheep's cloathing;" Notions which worry and perplex the flock of Christ; notions which lead men to destroy the bodies and lives of their neighbours; but have no tendency to benefit their souls; notions which under the fair pre­tence of exalting the grace, and promoting the honor of God, are really subversive of both. In short, since there is too much reason to think, that some lye in wait to deceive, and wil­fully mislead others, for the sake of carrying on their own worldly and ambitious designs; and since the wisest and most upright men, are yet fallible, Christians ought to be cautious and cir­cumspect in their hearing, and not blindly to fol­low their spiritual guides in any thing

[Page 33] AND the caution which I am now recommend­ing, is so far from being inconsistent with that meekness, with which we ought to receive the in­grafted word, that it is necessarily included in it. From a regard and reverence to the word of God, we are obliged to take heed what we hear and receive from men; lest we should be led astray, either by those who may have an interest in deceiving us; or by those who, thro' common human frailty, may run into error themselves, and endeavour to lead others after them. The very same humility and meekness with which, we ought to receive the truths of God's word, re­quire us to be upon our guard against the errors and delusions of designing or mistaken men; lest, with them, we should corrupt the word, by mix­ing with it what is foreign and heterogeneous and contrary thereto: By which means we may come at length to have another Gospel, so very different from the old, that we cannot apply to it the words of the apostle, that it is not another; be­cause it is a system of religion, in the general frame, contexture, and tendency of it, essentially and fundamentally different from that promulga­ted to the world by Christ and his apostles. And is there not now evidently in the world, another Gospel, in this sense? a Religion, which, tho' it bears the name of Christian, does not in reality re­semble true primitive Christianity, so much as it does ancient Paganism! From whence sprang [Page 34] these amazing corruptions, but from incautious credulity, and blind submission to the clergy?

BUT to conclude this head: If we would re­ceive the word with due meekness; and with that reverence to the author and finisher of our faith, which becomes Christians; we are always to make a wide difference betwixt the scriptures of truth, and the doctrines and explanations of falli­ble men. That which God has really revealed, cannot mislead us; the words of men may. In reverence to the former, we ought to exercise caution with regard to the latter; and with the noble Bereans, to search the scriptures daily, whether those things which are preached to us are conformable to them, or not. And though any man should preach to us another doctrine, we ought to reject it with disdain; and this, for the same reason that we ought to re­ceive the word and message of God with meek­ness and reverence. Yea, ‘if an Angel from Hea­ven should preach unto us another Gospel,’ not I, but the Apostle says, "let him be accur­sed." Turn not aside upon one hand, to vain jangling, and opposition of science falsely so called; turn not aside, upon the other hand, to slavish submission, and papal stupidity. Be men; be Christians; be protestants. Use the understand­ings which God has given you, in seeking his will. Reverence the Revelation which he has favoured you with: Exercise your reason, and [Page 35] the liberty you enjoy, in learning the truth, and your Duty from it. Make use of all proper helps in order to gain a right understanding of this re­velation; but submit yourselves blindly to none; lest they should "teach for doctrines the com­mandments of Men." And if you think I do not now speak to you the words of truth and sober­ness, pay no regard to it. ^*

[Page 36] 5. To hear the Word with meekness, may moreover comprehend the hearing it with patience, and an affectionate regard, altho' nothing new should be offered upon the subject treated of; in contradistinction to that vain curiosity, and idle love of novelty, which is to be found in persons who have itching ears. The design of Christianity is not so much to please our fancies, and to gratify our curiosity, as bet­ter our minds and save our souls: Tho' there is [Page 37] a great deal therein, which may contribute to the former, as well as every thing needful to the lat­ter. The things of which the Gospel treats, are things which Angels desire to look into: Nor is one desire gratified, till new ones arise, there be­ing place and scope given, in this dispensation of the grace of God, for alternate inquiry, and pleasing admiration, 'till time shall be no more. And if we are desirous to hear something new, for our improvement as reasonable creatures; if we are desirous hereof, for our edification as Christians, if we want that this glorious light should beam upon us with a fuller ray; if we are desirous to know more of the perfections of the great Father of our spirits; if to understand more of the mystery of our redemption; if we want to be taught more perfectly the way that leads to eternal life, that we may walk therein without de­viating, in [...]ine, if we would fain "comprehend with all [...]a [...]ts, what is the heighth and depth, the length and breadth, and would know the love of Christ which passeth knowledge, that we may be filled with all the fulness of God;" if this is our desire, if this our ambition, our ambition is then t [...]y noble and divine. Such a love of novelty, such a kind of curiosity, ought certainly to be promoted and countenanced, rather than discour­aged; For a man that is truly wise, never thinks he is wise enough; and one truly good, is always sensible that he ought to be better.

[Page 38] BUT if, on the other hand, you want to hear things that are new, merely for the sake of novel­ty; if your desire to know more of God, does not arise from a desire to love him better, and serve him more acceptably; if your desire to know more of your Redeemer, is not accompanied with a desire to live more to Him, who has died for you; if you want to be more acquainted with Christianity, considered only as a science, or the subject of speculation, not as it is a doctrine ac­cording to Godliness; in fine, if you want only to have your fancies pleased, and not the salvation of your souls promoted; this surely is a curiosity that is unworthy a Christian. And the hearing of Novels and Romances, would turn as much to the account of persons of this vain, trifling humour, as all the Sermons that have been, and shall be preached, from the fall of Adam to the fall of Antichrist: I mean, unless such people should happen to be convinced by them, of the folly and absurdity of hearing merely with this view; and be brought to reflect more seriously upon the things which belong to their peace.

THERE are some persons mightily disgusted, if they hear a discourse preached a second time; tho' perhaps years after the first; and which was so wholly out of their minds, that they would not have known it to be the same, but for one or two sentences, or some one particular word or phrase. Now from what does this disgust arise? [Page 39] From a sincere desire to be edified, as Christians? or only from an affection for new things? from trifling curiosity? Is this an indication, that per­sons hear the word with a proper temper? Or does it betray an unbecoming levity and capri­ciousness of humour? Or does it proceed from a jealousy that the Preacher does not labour and toil enough for his reward? from a fear that he will not spend and be spent soon enough? I am pretty sure it does not usually proceed from any thing that is good and laudable, and which such persons would not be ashamed honestly to confess.

OUR Saviour's discourses often bore a very [...]ear resemblance one to the other. The Apostles did not always preach new doctrines; nor yet ex­press the old in different language. Yea, they professedly deliver the same things over again; altho' the persons to whom they wrote and prea­ched, already knew them, and were established in these truths. And in fine, when our Lord was instructing his Apostles in their ministerial office, he tells them, that ‘every scribe which is instruc­ted unto the kingdom of heaven, is like unto a man which is an housholder, which bringeth out of his treasure things new and old.’

CAN it then be looked upon as blame-worthy, in those who labour in the word and doctrine, that they do not always bring forth things that are new? The doctrines of the gospel are, in a sense, always new to those who have a proper [Page 40] relish for the heavenly Manna. Does the same food which we have often satisfied ourselves upon heretofore, disgust us when we are hungry? Do we loath the wine when we are thirsty, because we have often seen it giving its colour in the glass, and moving itself aright? You may perhaps think these similitudes too gross. However there is a real and true analogy, betwixt the cravings of the soul, and those of the body: The sincere Chris­tian, far from nauseating the most familiar doctrines of the Gospel, how often soever he has heard them, esteems them as his necessary and daily food, without which, his soul would lan­guish, pine away, and be in a manner famished. It is his meat and his drink to hear, as well as to do the will of his Father which is in heaven: Nor is the repetition thereof in his ear, more irksome to him, than the continued practice of it in his life.

IF so be then, we know the grace of God in truth; if we have tasted and seen that the Lord is gracious; if we truly hunger and thirst after righteousness; these old doctrines and command­ments, will be ever new and grateful to us. The fruit of that tree of sacred, unforbidden know­ledge, which God has planted upon earth, will be always sweet to our taste; yea, sweeter than honey and the honey-comb. The Gospel in its greatest simplicity, unadorned with the blossoms and flowers of rhetorick, is like the tree of life, [Page 41] mentioned in the ap [...]lypse,—a tree which bare ‘twelve manner of fruit, and the leaves where­of were for the healing of the nations.’ Of this we may freely eat, and live forever.

I am not endeavouring to excuse the lazy and slothful shepherd, who takes not due care to feed the flock of Christ with knowledge and under­standing; to cause it to lie down in green pastures, and lead it beside the still waters. But yet it is an ill sympton, when people are out of humour, because they are sometimes entertained with an old discourse. Nor ought they to expect more of their Ministers than their health and strength will allow them to perform. And You know who observed long since, that ‘much study is a weariness to the flesh.’

6. THE admonition we are considering, re­quires us to hear the word with candor and im­partiality, in opposition to personal prejudices, and the spirit of party. The prejudices, and the bigotry here intended, have a prodigious and un­accountable influence upon the bulk of mankind; and greatly impede the progress, the salutary ten­dency, and glorious design of Christianity. Nor can we say with our Saviour upon another oc­casion, that "from the beginning it was not so." These things of old gave rise to the violent op­position of the Jews to our Lord, and his Gos­pel. His parentage was a great stumbling-block [Page 42] to many." Is not this the Carpenter's son? The place of his usual abode, was another. "Can any good thing come out of Nazareth?" His not be­ing countenanced by the Pharisees, the orthodox folks of that day, was a third objection. ‘Have any of the Pharisees believed on him?’ Thus did personal prejudice, faction and party spirit, reign in the days of our Saviour; and obstruct the progress of his religion; all which things are directly contrary to that meekness and candour, with which we ought to hear the word. The same spirit, the same bigotry discovered itself, more or less, even amongst Christians, during the apostolick age: Of which frequent notice is taken in the new Testament. St. Paul in particular speaks of this factious spirit, as a proof of their being carnal; and as what prevented their pro­fiting by the word preached. ‘I have fed you with milk, and not with meat; says he, for hitherto ye were not able to bear it; neither yet now are ye able—For whereas there is a­mong you envying and strife and divisions, are ye not carnal?—For while one faith, I am of Paul, and another, I am of Apollos, are ye not carnal?’ The inlisting under par­ticular men, as heads and leaders; and strenously opposing other teachers at all adventures, was, you see, an error into which Christians fell in very early times: and one quite repugnant to that candor and catholicism, which the Apostles [Page 43] endeavoured to propagate amongst their converts. And this illiberal, pernicious and antichristian spirit of party has descended from age to age, mau­gre all the pains which wise and good men have used to suppress it. Nor would you believe me, if I said there was not a great deal of it to be seen amongst us at this Day. A person under the influence and dominion of this spirit, cannot pos­sibly hear the truth as he ought to do. He will often reject the truth, because it is spoken by a person of another sect or denomination. He will cavil at those things which he wou'd admire and applaud, and get good by, were they delivered by one of his own side, his own party; by one, against whom he had not conceived a strong pre­judice. Such a Man is also prepared to receive almost any thing for good doctrine, however ab­surd and pernicious, from the mouth of one whom he thinks well of, as being of his own sect; especially if he has a great personal regard and friendship for him.

Now if we would hear the word with due sim­plicity and meekness, it behoves us, as far as possible to dev [...]st ourselves of every prejudice. We should lay our minds open to the impressions of truth and reason; not respecting persons, nor suffering ourselves to be carried away with blind zeal for a party. Whenever we go to hear, we should do it with a mind prepared to receive whatever may be conformable to reason, and the [Page 44] holy scriptures, without regard to names, persons, and party-differences. And it is to be hoped, that one who hears with this candid, and ingenu­ous temper, being truly desirous of improve­ment, will scarce ever be sent empty away; or return without benefit. That must be a worse Sermon than ever I have heard, (tho' I will not add, than ever I have preached) from which some good might not accrue to the meek and impartial hearer. The temper which I am now recommend­ing, like the fabled hand of Midas, turns every thing into gold; even lead and brass. It has the happy power of making a good use and improve­ment of almost any thing; not excepting the wood, hay and stubble, which are the superstruc­ture raised by some unskilful builders, upon the foundation of the gospel; instead of building gold, silver and precious stones.

7. CHRISTIANS should hear the word, with self application; as opposed to the common humour of applying things to their neighbours. The primary and great end of hearing the G [...]s­gel, is the improving of our own minds in know­ledge and virtue; that our own souls may be sa­ved thereby. There are, however, some who overlook this end; almost forgetting that they have any souls to be saved; and very carefully observing whatever is applicable to the [...] others. When any particular vice is [...] [Page 45] instead of asking their own hearts, how far they are chargeable therewith, they immediately fix upon one and other as the persons to whom this belongs; tho' perhaps they are far more guilty themselves. Strange absurdity! that people will so readily see a mote in their brother's eye, and yet cannot, or rather will not, perceive the beam that is in their own. ‘Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother's eye’. Before we apply things to our neighbours, we should think of our own Sins, which are perhaps, greater; and take the portion that falleth to us. How absurd is it for him that commits sacriledge, to fix his eye on him that steals? for him that commits adul­tery, to keep in view him that offends, compara­tively in a less atrocious way? for him that fear­eth not God, to cast a censorious look on him that regardeth not man? When we hear the word preached, our business is at home, with our own hearts and consciences; and we shall probably find employment enough there, without wander­ing thus unseasonably abroad. We should behold our own face and moral features, in the intellectual mirrour which is held up before us; in order to see our own spots and blemishes, and to wipe a­way the stains which deform us. We do not hear the word as we ought to do, unless we thus bring it home to our selves; and aim at correct­ing [Page 46] what we find amiss in our tempers and man­ners, upon a careful inspection into our own hearts. The contrary humour of applying what is said, to our neighbours, is owing to pride and self-confidence: It proceeds from a spirit of cen­soriousness, uncharity and arrogance; and so is the very reverse of that meekness and humility, with which we ought to receive the ingrafted word. And indeed what good can we expect from hearing, unless we make the proper appli­cation to our-selves, instead of hearing only for others?

LASTLY; and to sum up all in one word: We should hear with a single view to our being edified as Christians; and that we may, at length receive that which is the great end of the gospel, and of our faith in it, the Salvation of our Souls. Whenever we go to hear, we should seriously re­flect with ourselves what is the grand scope and design of Christianity, that so we may hear with a temper and disposition corresponding thereto. This is the sum of all that has been said above up­on the subject; the result and conclusion of this whole matter. Now we cannot but know, that this gospel of the kingdom, which is, from time to time, preached to us, is a dispensation of the grace of God to a guilty lost world; a revelation of his mercy to us by his Son, considered as sinful perishing creatures, justly liable to wrath and de­struction; a discovery of God's kind intentions [Page 47] towards us in general; and more particularly, of the method which his infinite wisdom has pitched upon, and ordained, for our restoration to his favour, to true wisdom, holiness and happiness; the end of all being the salvation of our souls.

THIS is the manifest scope and aim of the Christian revelation: And while we keep this in view, we can hardly fail of perceiving how, and with what temper this divine message ought to be received. The nature of the thing will scarce permit one that attends to it, to be at any loss in the present case. While we consider the Majesty of that God who is speaking to us in his word, and our own sinfulness and unworthiness; while we consider the subject matter of this revelation, and the glorious Dignity of that Person who, for us men and for our salvation, came down from heaven; while we consider the glory and happi­ness to which we are called and invited by the gospel, and the destruction threatned to those who obstinately ‘reject the counsel of God against themselves;’ in fine, while we con­sider that our immortal souls are at stake, and are either to be saved or lost, according to the reception which we give to this heavenly message; while we consider these things, we cannot but know, that it becomes us to hear it with diligence, and the greatest care; with seriousness and gravity; with all meekness and humility; with caution and circumspection, with affection and love; with [Page 48] candor, fairness and impartiality; with a desire to inform and better our minds; and, in fine, with an earnest desire, that the end of it may be answered in the salvation of our souls. This is plainly the manner, this the way, this the temper and disposition, with which we ought to hear and receive the ingrafted word. And if we re­ceive it thus, it will by God's blessing, be effec­tual to the end and purpose for which it is preach­ed. If not, we shall in the language of scripture, "receive the grace of God in vain."

BUT there is something previously requisite in order to our receiving the word in the manner described, which is, that we renounce all our gross and sensual lusts; those vicious habits which the light of nature condemns; which darken and pervert our understanding; and make us disrelish the pure truths and doctrines, as well as the du­ties of the gospel. We are to "lay apart all fil­thiness and superfluity of naughtiness," before we can receive the ingrafted word in such a manner as is necessary to the salvation of our souls. But of this in the next discourse; concluding the present with the words of the apostle— ‘They received not the love of the truth that they might be saved. And for this cause, God shall send them strong delusion, that they should believe a lye; that they all might be damned, who believed not the truth, but had pleasure in un­righteousness.’

‘IT pleases God, by the foolishness of preaching to save them that believe.’ This is the principal method which He has ordained for promulgating the Gospel a­mongst all nations; and handing it down from age to age 'till the end of the world: The way which he has appointed for bringing back those who, like sheep, have gone astray from him; that there may be one fold and one shepherd. [Page 50] It is an undoubted truth, that every one that cal­leth aright on the name of the Lord, shall be saved, in whatever age, in whatever region of the world, his lot is cast: ‘But (in the language of the Apostle) how shall they call on Him, on whom they have not believed? And how shall they believe in Him, of whom they have not heard? And how shall they hear without a preacher?—So then, faith cometh by hear­ing; and hearing by the word of God.’ This is that word, that ingrafted word, which is able to save our souls; and which, laying apart all filthiness and superfluity of naughtiness, we should receive with meekness.

I HAVE already taken occasion from this pas­sage of scripture, to show the indispensable duty lying upon all Christians in general to be hearers of the word.

I HAVE moreover shown, with what meekness the gospel ought to be heard and received by all, from a consideration of the nature and design of it; it being the doctrine of our salvation by Jesus Christ; the word brought from heaven to earth, to be ingrafted into our hearts, that we might have our fruit unto holiness; and the end, everlasting life.

I NOW proceed as was proposed in the third place,

[Page 51] THIRDLY, To show the necessity of aban­doning our gross and sensual lusts, those vices and evil habits which even the light of nature con­demns, in order to our receiving the Gospel with due meekness; and in such a manner as is re­quisite in order to our salvation. This is the natural import and connexion of the apostles words— Lay apart all filthiness, and superfluity of naughtiness; AND receive with meekness, &c. ["All filthiness."] The word denotes the more sordid aud brutal vices; particularly those sins which in the language of scripture, go under the name of uncleanness; and fleshly lusts, which are said to war against the soul. [ ‘Superfluity of naughtiness’] The redundance and abound­ing of iniquity; the gross, palpable violations of the law of nature; those flagrant and enormous sins, for which we could have no cloke, no ex­cuse, altho' Christ had never come, and spoken to the world. The renouncing of these heinous immoralities, is, I suppose, what the Apostle in­tends by laying apart all filthiness, and superfluity of naughtiness. And this we are admonished to do, in order to our receiving the word with meekness; it being impossible for men wholly under the dominion of sensual lusts, to give that cordial reception to the Gospel, which is here in­tended; and which is necessary in order to its answering the design of it, in the salvation of their souls.

[Page 52] BUT according to this interpretation, some will perhaps ask, "whether we do not make the Apostle guilty of this absurdity and inconsistency; namely, of supposing, that vicious men must be become virtuous and holy, in order to their re­ceiving the gospel; whereas this is the very end which the Gospel aims at? How can we attain to holiness but by the gospel? by receiving the word? And yet, according to the above inter­pretation, we cannot receive the word, till we are actually become holy? or 'til we have laid apart all filthiness and superfluity of naughtiness; which amounts to the same thing? Here is a manifest circle".

I ANSWER, That the Apostle, by laying apart all filthiness, &c. cannot be here supposed to mean any thing more than a partial reformation of mind and manners; such a one as does not come up to our idea of evangelical holiness; but which is, at the same time, a step towards it; as it prepares and qualifies a person for receiving the word as he ought to do; as it renders him a proper subject for the gospel to work upon. And if we understand him thus, it will wholly remove all appearance of inconsistency. For cer­tainly we may suppose a vicious man reformed in some considerable measure: and yet destitute of that true principle of piety and holiness, which it is the design of the Gospel to beget in us. But in order to set this matter in as clear a light [Page 53] as I can, I would premise two or three things more particularly, as follows.

1. THERE is a real and manifest difference be­twixt a person, who is only free from those gross pollutions of the world; from that great depra­vity of mind and manners, intended by a super­fluity of naughtiness, and a thorough Christian; one who is already made meet for, and entitled to eternal life. If it may be said of the former, that he is "not far from the kingdom of God;" the latter is actually in it, and a loyal subject of it. If one of them is not intirely under the do­minion of sin; the other is a servant of righte­ousness. If one is in some measure delivered from the habits and practice of vice; the other has the positive principles and habits of virtue. If one has in part, "put off the old man with his deeds, which is corrupt according to deceitful lusts"; the other has "put on the new man, which after God is created in righteousness and true holiness. If one is not wholly subjected to the devil, "the spirit that worketh in the chil­dren of disobedience"; the other has a divine nature implanted in him, being "renewed in the spirit of his mind". In fine, there is plainly a distinction to be made, betwixt one who has only so much sense of religion and virtue, as to make him abstain from those heinous immoralities which the light of nature condemns; and one who is, [Page 54] in the sense of scripture, a righteous good man, "bringing forth good things out of the good treasure of his heart."

2. THE Gospel is the great means which God has appointed for the raising of men to that new, spiritual and divine life, which constitutes the Christian character. It is especially in this dis­pensation of grace, that we have the things that "pertain to godliness". Hereby, and herein, are given to us "great and precious promises, that by them we may be made partakers of a di­vine nature, having [before] escaped the corrup­tions that are in the world thro' lust."

3. THAT the Gospel may have this happy effect upon us, it is necessary that it should be heartily embraced; that it should be received in meekness. If it is not received at all, it can have no such influence upon us; nor indeed can it, unless it is received with that temper of mind, which our Saviour and the Apostles always re­commend to us.

THESE things being premised, whoever at­tends to the thing, will easily see that a person who runs to every excess of riot and debauchery; one who commits iniquity with greediness; and says no restraints upon himself; that has no fear of God before his eyes; nor any awakened sense [Page 55] of religion; that such a person, I say, is not in a present capacity for receiving the Gospel, in the manner it is necessary it should be received, in order to its being to him "the power of God unto salvation". There is a certain preparation, or previous qualification for entertaining this hea­venly doctrine, of which he is destitute. Persons who are all immersed in sensuality and vice; those in whose mortal bodies sin reigns triumphant; and whose very "mind and conscience is defiled," must be reformed in some degree, and brought to more sober reflection, before they either will, or can in the nature of the thing, give such a meek and cordial reception to the ingrafted word, as is requisite in order to their being saved by it.

THERE is a strong antipathy in a man who is under the government of pride and sensual lusts, to the doctrines and precepts of the Gospel: So that he cannot in a moment, bring himself to a proper temper of mind to receive it, tho' he were desirous of it. He has that carnal mind which is enmity against God; which is not subject to his laws, neither indeed can be: So that they who are thus in the flesh, are not in an immediate ca­pacity to please God, by receiving his word with meekness; much less, by the exercise of those virtues and graces which good men are the sub­jects of. They whose great concern it is, "to make provision for the flesh, to fulfil the lusts thereof"; they that do not "hunger and thirst [Page 56] after righteousness"; they that have no concern for the salvation of their souls; but give full scope to their vicious inclinations; these persons, con­tinuing such, cannot, by any means, be suppo­sed to be in a condition for receiving the word; they cannot receive it with that seriousness, with that humility and meekness, with that love to the truth, with that hearty desire of improvement, with which it is to be received by all, in order to it's grand design being answered upon them. No; 'til their consciences are alarmed; 'til they see in some measure the folly and danger of sin, 'til they find some inclination to turn from it to God, that they may obtain his favour, and life e­ternal, they will not truly receive the Gospel into their hearts; tho' they may hear it with their ears from day to day.

VICE, when indulged to a great degree, puts a strong, tho' sometimes an unperceived, unsus­pected, byass upon the human mind; so that some persons who imagine they hear with all due candor, impartiality and meekness, are very far from it in reality; hearing with great prejudice, and a secret disgust, which prevents it's taking root in their hearts, and producing the good fruits of righteousness. Any one that pleases, may see that this is a sentiment which runs thro' the scriptures, and which often occurs in the new-testament more particularly. Thus our Sa­viour says, that "he that doeth evil, hateth the [Page 57] light, and will not come to the light, lest his deeds which are evil should be reproved". Ac­cordingly he applies to the vicious and hardened Jews of his time, the emphatical words of the prophet—"In them, says he, is fulfilled the prophecy of Isaiah, which [...]aith, By hearing ye shall hear and shall not understand; and seeing, ye shall see, and shall not perceive. For this peo­ple's heart is waxed gross; and their ears are dull of hearing; and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears; and should understand with their heart; and should be converted, and I should heal them." Conformably hereto the A­postle speaks of some, to whom the gospel is hid; and tells us who they are. "If our gospel be hid, it is hid to them that are lost; in whom the god of this world has blinded the eyes of them that believe not, lest the light of the glorious Gos­pel—should shine unto them." So in the well-known parable of the sower, the good seed is represented as taking effect, and producing fruit to purpose, only when it fell upon good ground, adapted and prepared to receive it; i. e. accor­ding to our Lord's own explanation, the word sown takes effect only in those who receive it into an honest and good heart. There is a degree of integrity, honesty and uprightness, previously necessary, in order to a cordial and effectual re­ceiving of the gospel, according to our Saviour's [Page 58] doctrine. Those who are destitute of this, being wholly sunk into vice and voluptuousness, will not hear to purpose. Those who have that tem­per which our Saviour expresses by an honest and good heart, he elsewhere styles his sheep; antece­dently to their actually believing in him; and assures us that they will hear his voice and follow him. And in conformity to this principle, we are to understand those words of our Lord, which so often occur in his discourses.—"He that hath ears to hear, let him hear." Let those hear, who have in them the principles of recovery; those who are not so lost to all sense of religion and virtue, as to be past it.

IT is not much to be wondered at, if resolved hardened transgressors; if those who commit in­quity with greediness, rolling it as a sweet morsel under their tongue; if those who are given up to all filthiness and superfluity of naughtiness; it is not to be wondered at, if such abandoned sinners often hear the gospel of the kingdom, without receiving any considerable benefit from it. They are not at present, proper matter for it to work upon. Tho' they hear the truth, and the doctrines of salvation, they cannot receive it in the love of it, having pleasure only in unrighteousness. They are stupi­fied with the poisonous draught, which they have taken. And the word is no sooner heard perhaps, than it is forgotten, and snatched away from them, as it were by some evil, malicious spirit; snatched [Page 59] away, like the seed which fell by the way side.

The mind that is carnalized, and depraved to the degree that is here intended, is moreover a very unfit habitation for the Holy Spirit of God; without whose blessed influences, the seed sown in our hearts, does never take root and bring forth fruit. In the language of the book of Wisdom, ‘Froward thoughts separate from God—[And] Into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin: For the Holy Spirit of discipline will flee de­ceit; and remove from thoughts that are with­out understanding; and will not abide when unrighteousness cometh in.’ That pure di­vine truth, which we do not love; that Spirit of grace and discipline, which we quench and grieve, by the habitual indulgence of our sensual appetites, cannot but be unwelcome guests to our souls, thus debased and imbruted. This ‘superfluity of naughtiness, and the spirit that worketh in the children of disobedience;’ throw a thick veil over the human mind; and unite in darken­ing and blinding it. They extinguish every di­vine ray, 'ere it can pierce the gloom; and put out that candle of the Lord, which was originally lighted up in our hearts to guide us to Him. They destroy our natural sense and feeling of moral and religious truths; and especially all the mental faculties, however bright before. They hebetate and blunt all the noble powers of the [Page 60] soul; and render it unsusceptiable of good im­pressions. They destroy all relish of intellectual and spiritual enjoyments; and take away the heart from God; from his word and institutions; and even from those things which the light of nature strongly recommends to the love and practice of all men, who have not thus abused and perverted their minds. And when the light that is in us, is thus turned into darkness, thro' long, invetrate habits of sinning against the light, "how great is that darkness!"

Is it very strange, if such abandoned sinners do not receive with meekness the ingrafted word? Is it to be wondered at, if persons so intirely un­der the dominion of fleshly lusts, and the God of this world; persons thus lost to all sense of virtue and religion; should have their minds blinded to such a degree, that the Gospel is hid from them; not being able to shine thro' such a thick, gross and impure medium, into their hearts, "to give them the light of the knowledge of the glory of God, in the face of Jesus Christ?" No surely; if they do not admit, but exclude this heavenly light, it is what might be expected. For it seems necessary in the nature of the thing, that men should be awakened to some sense of religion; that they should be brought to sober reflection; and devest themselves, in some measure, of the grosser habits of sin and vice, previously to the word's being ingrafted into their hearts so effec­tually [Page 61] as to transform them into the divine like­ness; and cause them to bring forth fruit unto God. The light of reason must be permitted to shine into our hearts, before the light of revelation can be cordially received; the voice of natural conscience must be heard, and listened to, before the voice of God in his word will be duly regar­ded: We cannot be christians in temper and conduct, without being first sober and moral in our lives, without first laying apart all filthiness and superfluity of naughtiness, and abstaining from gross vice and dissoluteness. This is a necessary preparation for, and the first step towards, our becoming Christians in reality; and being "holy in all manner of conversation and godliness."

IT is not only those which are peculiarly ter­med sensual lusts, that stupify the consciences of men, and indispose them for receiving the truth in the love of it. All other kinds of gross im­moral indulgence, have a similar tendency to ren­der the heart callous; and insensible to the im­pressions of evangelical truth and righteousness. All kinds of vice in general, are contrary to that religion, which is pure and undefiled before God. So that those who give the reins to any known and heinous sin; those who sell themselves to do any kind of iniquity, cannot relish the truth as it is in Jesus. Both the doctrines and duties of Christianity, must needs be disgustful to their depraved and vitiated taste: And it is at least [Page 62] morally, if not naturally impossible, that they should receive the Gospel into their hearts, 'till such time as they renounce all gross immoralities; 'till they come to be tho'tful and serious; and are heartily desirous to know "the things that be­long to their peace."

No man can sincerely and cordially embrace the gospel, while he remains hardened in sin; and is unconcerned about his salvation. The re­ceiving of it with meekness, presupposes that a person's conscience is awakened; that he is sensi­ble of his sins; that he is sorry for them, willing to forsake them, and to become the servant of God and righteousness. 'Tis preposterously ab­surd to think that any one can properly receive the ingrafted word; or "believe to the saving of his soul," before he is brought to such a temper of mind; or while he perseveres in his trans­gressions, with a seared conscience, having no fear of God before their Eyes.

IT will be objected, perhaps, that the professed design of Christianity, is to reform a vicious, de­generate world: And if so, the most corrupt and abandoned men, cannot be supposed to be got beyond the reach of it; since God undoubtedly accommodates all means to the ends proposed in them. Whereas in what has been said above, the Gospel is supposed to be [...]ted and accommo­dated only to the state of those who are the least corrupted and depraved; while those who are the [Page 63] most abandoned, and who consequently most need to be reclaimed from the error of their ways, are not in a capacity of receiving it in such a manner as is necessary to that end. If only those who have already put away all filthiness and superfluity of naughtiness, can receive the word with meek­ness, so as to be saved by it; the Gospel must be quite useless to a great, if not the greatest part of mankind; and it is to no purpose to preach it to them.

I ANSWER, that to say a man is not in a pre­sent temper and disposition to give that humble and meek reception to the gospel, which is necessary in order to his being saved by it at last; is quite a different thing from saying, that he can receive no good at all from it; and that it must prove a useless, dead letter to him. These things are very distinct; nor does the latter follow from the former, by natural deduction and inference. For altho' some persons, by reason of their great wickedness, and hardness of heart, are not in an immediate and present capacity to embrace the Gospel of Christ, with that sincerity and humility, which is necessary before the design of it can be fully answered upon them; yet by hearing it from time to time, they may, with the ordinary bless­ing of God, and that grace of His, which always accompanies the word preached, be awakened out of their fatal slumber; and in the language of scripture, pricked in their hearts, so as to be se­riously [Page 64] inquisitive, what they shall do to be saved? In other words, the gospel may take hold of their hearts to such a degree, as to convince them of the folly and danger of going on in their trans­gressions; and make them heartily sollicitous to fly from the wrath to come; and to obtain eternal life. And when persons are thus stopped in their mad career; brought to think upon their ways; and made seriously inquisitive about their salva­tion; then it is, that they have the temper of mind with which the Gospel ought to be received, tho' they had it not before.

WHAT I intend, is this, That altho' no man who is grosly vicious and immoral; that is secure and unconcerned; that sins with an high hand; boldly transgressing the laws of God, and violating the law of his mind; that tho' no such person, I say, is now in a temper of mind for receiving the gospel as it must needs be received, before the full design of it can be answered upon him; yet he may possibly hear it so as to bring him to that temper. In which respect, the Word preach­ed may be beneficial to the worst of men, as well as to the less abandoned: For surely it is so to all whom it rouzes from their lethargy in sin, to sober thoughtfulness and reflection; producing some reformation in them, tho' at present very imperfect. Our Saviour pronounces blessed, not only those who are already filled with righteous­ness; but also those who hunger and thirst after [Page 65] it; because they are in a hopeful and probable way to be filled. By such, the gospel will be re­ceived in a manner sutable to the design of it: They are prepared to have it actually ingrafted into their hearts; and it is to be hoped, that He who has thus, by his word and spirit, begun a good work in them, will perfect it unto the day of Christ.

THUS is the gospel calculated for the good of all. Those who are not depraved to a great de­gree, will of course receive it, and be truly good and virtuous by it. And even the more vicious and abandoned part of mankind, may be awaken­ed and influenced by it to such a degree as shall make them desirous of relinquishing their former sins, and turning their feet into God's testimonies; that so they may obtain the pardon and salvation offered to sinners in it. And those who are brought to this temper of mind, will then of course receive the spiritual and incorruptable seed into their hearts, as into good ground, into a soil prepared for, and adapted to it. In conse­quence of which they will "bring forth fruit, some thirty, some sixty, and some an hundred fold."

BUT alas! it was never supposed that the gospel, however sufficient, would prove effectual in the event, for the reformation and salvation of all those to whom it is preached. Many of those to whom it was preached of old, as it is to us now, [Page 66] it did not profit, not being mixed with faith in them that heard it. There are some in every age, so resolutely set and determined in the ways of folly and vice, given over to such filthiness, to such a superfluity of naughtiness, that they will not give any heed or credit to this divine mes­sage. ‘This is the condemnation, that light is come into the world; and many love dark­ness better than light, because their deeds are so evil.’ Our Saviour had occasion to tell many, to whom he himself preached, that they ‘would not come unto him that they might have life.’ And when he commanded his Apostles to ‘go into all the world, and preach the gospel to every creature;’ he intimated to them, that they should bear these glad tidings in vain, and to no purpose, as to many. For he then told them what should be the portion of those who believed not, as well as of those who believed, and gave heed to their doctrine. The gospel is published amongst all nations, not up­on a presumption that all who hear it, will meek­ly receive it, and be saved: But it is preached for a witness, for a testimony to all; and they are all left to regard, or disregard it, as they think proper; a day being appointed of God, in which he will judge the world in righteousness. Some have those ingenuous principles remaining in them, which render them fit subjects for the gos­pel to operate upon; and these being Christ's [Page 67] sheep, and given to him of the Father, will, ac­cordingly hear his voice, and receive his gospel with meekness; and he will give unto them eternal life. Others being incurable, and past recovery; (I mean in that way and method which the wis­dom of God has fixed upon for the reclaiming and saving of sinners) they will accordingly stop their ears against this joyful sound; and close their eyes against the heavenly light; they will not heartily embrace the Gospel; and so will at length receive the end of their wickedness, and incredulity, as others will the end of their faith.

THUS were the Apostles, tho' they preached the gospel of peace to all indifferently, "the sa­vour of life unto life" only to some; being to others, "the savour of death unto death"; And thus it will probably be, from generation to ge­neration, to the end of the world: Only we have great reason to conclude, from the oracles of God, that a glorious state of things will hereafter take place upon earth, and be of long continuance; a state, wherein the unrighteous, and unbelieving shall bear but a very small and inconsiderable pro­portion to the true servants of God, and our Lord Jesus Christ.— Life and death, blessing, and cursing, are, from one age to another, set before All in general; "and whether they like is given to them". Nor will the perfections of God, be less conspicuous in the perdition of ungodly men, who obey not the truth, but obey [Page 68] unrighteousness; than in the salvation of those, who having laid apart all filthiness and superfluity of naughtiness, receive with meekness the ingraf­ted word; and bring forth the fruits thereof with patience.

LET me conclude this discourse, with a few short reflections.

1. THIS subject suggests to us the wisdom of applying ourselves to the concerns of religion, and another world, in youth, before the habits of sin and vice, are become strong and inveterate. Persons usually wax worse and worse, 'til such time as they begin to reform and grow better: The farther we proceed in the paths of iniquity, by so much more difficult will it be for us to re­treat; to receive the gospel of the kingdom into our hearts; and to become Christ's true disci­ples; his loyal subjects. Such is the deceitfulness of sin, that it steals upon us unawares, and hardens us by insensible degrees; 'til in process of time, it takes a deep and full possession of us, so that it is as easy for "the AEthiopian to change his skin, or the Leopard his spots," as for us, thus accustomed to do evil, to learn to do well. So that those who do not in early life, remember their Creator, and receive the Gospel of their Re­deemer with meekness; may come at length to receive it with mockery and derision; "crucifying [Page 69] to themselves the Son of God afresh, and put­ting him to an open shame:" To whom there remaineth no more sacrifice for sin." And thus the gospel which was ordained unto life, proves only the savour of death unto death.

But,

2. LET us not conclude that we are true Chris­tians, and intitled to the salvation of the gospel, merely because we are not flagrantly immoral and vicious in our lives. For altho' we may, in the sense of the Apostle, have laid apart all filthi­ness, and superfluity of naughtiness; we may yet fall short of that holiness, without which no man shall see the Lord. The gospel has not answered it's design upon us, 'til we have so received the truth into our hearts, as to be sanctified by it; 'til we are "transformed by the renewing of our minds, and the washing of the Holy Ghost," into the image of God and of our Saviour. This is the great end proposed in the gospel; in order where­unto, it is to be meekly hearkened to from time to time; it must be ingrafted into our hearts; and incorporated, if I may so express it, with our very souls and natures—But I shall have oc­casion to speak more upon this point hereafter, in another discourse.

3. SUFFER me to warn all who allow them­selves in any vicious practices, especially in such sins as the light of their own consciences con­demns, [Page 70] immediately to renounce them; that so they may be in a capacity for duly receiving the doctrines of the gospel; and may bring forth the fruits of righteousness unto life eternal. Give heed to the divine admonition in my text; and lay apart all filthiness and superfluity of naughti­ness: for then, and not 'til then, will you re­ceive with meekness the ingrafted word, which is able to save your souls. Do not endeavour, I beseech you, to stifle the convictions of your own minds and consciences, which may perhaps tell some of you, that you are particularly concerned in this counsel. If your own hearts condemn you, as habitual transgressors of God's commandments, remember that "He is greater than our hearts, and knoweth all things;" and that He "now commandeth all men every where to repent, for that he hath appointed a day, wherein he will judge the world in righteousness." We are apt to be partial to ourselves; to make too favoura­ble allowances; to make the best of every thing, on our own side. But if, notwithstanding this natural propensity to think and judge favourably of ourselves, our own hearts still misgive and condemn us; how much more surely will that God condemn us, who is greater than our hearts? Who is no respector of persons? and whose judg­ment is always according to truth?

BE assured, that while you are knowingly and habitually guilty of any immoral practices, you [Page 71] are not only out of the kingdom of God, but far from it; so far that you are not even in a capacity, at present, to receive that gospel, which is designed to bring you into it; and to make you the heirs of salvation. Let us therefore lay our hands upon our hearts, and ask ourselves as in the presence of God, who will judge us another day, whether we have laid apart all filthiness and superfluity of naughtiness? Or whether we live in known, wilful Sin? Is there no kind of profane­ness or dissoluteness; no kind of falshood or un­righteousness; no sin against God, our neighbour or ourselves, evidently contrary to the light and law of nature, which we indulge ourselves in? What answer do your consciences make? Guilty, or not guilty? If you are not guilty, it may be rationably concluded, either that you have already received the ingrafted word into your hearts, or that you will soon do so; and gradually "cleanse yourselves from all filthiness of flesh and spirit; perfecting holiness in the fear of God." There is a good foundation laid, when persons are become sober and moral in their lives; tho' they may full f [...]ll short of that religion which is pure and un­defiled before God and the Father. But if you still live in filthiness, and the superfluity of naugh­tiness; you come short, not only of the Christian character, but even that of a sober, virtuous Pagan. Nor is it to be wondered at, if persons of this flagitious character, who daily sin against [Page 72] the light of natural conscience, should continue inimical in their hearts, to the doctrines of the gospel; 'til, having filled up the measure of their iniquities, they receive the due reward of their deeds. However, the case even of such profli­gate sinners, (if there are any such amongst us) is not quite desperate; tho' the longer they per­severe in their evil courses, abusing the goodness and patience of God, which is designed to lead them to repentance; the less ground there will be to hope for their reformation. ‘Wherefore as the Holy Ghost saith, to day, if ye will hear his voice, harden not your hearts; as in the day of provocation—when your fathers temp­ted me—Wherefore I was grieved with that generation; and said, they do always err in their heart; and they have not known my ways. So I sware in my wrath, they shall not enter into my rest. Take heed, brethren, lest there be in any of you an evil heart of un­belief in departing from the living God. But exhort one another daily while it is called, To Day; lest any of you be hardened thro' the deceitfulness of sin.’

IT is unquestionably the duty of all Christians to be hearers of the word read and preached in the assemblies of the saints; this being a divine institution: As was shown in the first dis­course upon this subject.

IN the next, the duty of receiving the word with meekness was more particularly considered, and inforced.

[Page 74] IT was shown in the last discourse, That in order to our receiving the word in a sutable man­ner, so that the design of it may be answered up­on us, it is necessary that we lay apart all filthi­ness and superfluity of naughtiness; or in other words, that we renounce vice and immorality in all its grosser forms. It is not possible for those who are regardless even of natural religion; and who are given over to work all uncleanness with greediness; it is not possible for such abandoned sinners, continuing such, to receive the revealed word of God with a proper temper of mind. They are not in a present capacity for giving a due reception to the Gospel of Christ. There is somewhat previously requisite, or preparatory, thereto; which is, that they relinquish their bru­tal lusts, and all gross immoralities; and are heartily desirous of being taught the way that leads to eternal life: Then, and not before, are persons capable of giving that cordial and meek reception to the ingrafted word, which is required in order to the salvation of their souls.

THIS is a short view of the subject, so far as it has been treated already: And the next thing in course, according to the method proposed, is to show,

FOURTHLY, The necessity of obeying the Gospel, in order to our receiving the salvation of it. The apostle tells us, that the ingrafted word is [Page 75] able to save our souls: But immediately subjoins, ‘But be ye doers of the word, and not hearers only, deceiving your own selves.’ q.d. "God having revealed to you the way of life and salva­tion, it behoves you carefully to hearken to this revelation, and meekly to receive it. But I warn you against so fatal an error as this, that barely hearing the Gospel of the kingdom, without o­beying it, will intitle you to that salvation which is revealed to sinners therein. You will grosly and fatally delude your selves, if you expect sal­vation upon any other terms, than those of con­forming your tempers and manners to the rules of life contained in this revelation, which you hear, and profess to receive."

IT will be apparent to every one who carefully looks into this Epistle, that St. James, the author of it, designedly combates some libertine notions of Christianity, which began in those early times, to creep into the church; which notions when­ever, and wherever they prevail, must in a great measure, frustrate the design of the Gospel; which is to make men truly good and virtuous here, in order to their being happy hereafter.

IT is indeed strange that all men, even upon the most slight and cursory view of Christianity, as it is delivered to us in the new testament, should not immediately see that it is a doctrine according to Godliness, not a doctrine of licentiousness; that the great aim of it, is to make us fear and love [Page 76] God, and work righteousness; that it promises eternal life only to the pure in heart, and holy in all manner of conversation; and that it is so far from giving wicked men, continuing such, any hopes of pardon and salvation, that it assures them of the contrary, in the most plain, strong and emphatical terms. It is very strange that every one should not at once see that this is the real truth of the case; without attempting to evade the matter by any kind of distinctions or refine­ments. But alas! so devoted are some men to their lusts, and at the fame so loth to renounce all the hopes of a blessed immortality, that they will endeavour to make a life of sin and disobedi­ence, no insuperable obstruction or bar, in the way of their salvation; speaking peace to them­selves while they are walking in the paths of de­struction, and the most certain, inevitable ruin. Thus it is that some persons in every age and country, since the Gospel has been promulgated to the world, have been deceiving their own selves; by imagining, that the being doers of the word, was not really necessary in order to the obtaining of God's favour, and future blessedness.

Now I am to show in general in this discourse, the indispensable necessity of obeying the Gospel in order to our being intitled to the salvation of it: leaving some of the most common mistakes and errors concerning this important point, to be more particularly considered and refuted hereafter. [Page 77] And that all such notions in general, are vain and delusory; that the Gospel must be obeyed, as well as heard and received; and that no incor­rigible sinner shall inherit the kingdom of God; appears, in the first place,

FROM a general view of Christianity, as con­taining precepts and commandments, given for the regulating of our conduct, as well as principles and doctrines, for the regulating of our faith. Whoever looks into the new testament, will find there a system of religion, which consists partly of doctrinal truths to be assented to, and partly of commands, prescribing to us what is to be done; the former being usually called the Cre­denda, the latter, the Agenda of religion. It is not more plain and evident, that Christianity con­tains certain principles that are to be believed; principles respecting the nature and moral govern­ment of God; the person and offices of our Saviour Jesus Christ; a future existence; the resurrection of the body; a judgment to come; and a state of rewards and punishments to succeed; (this is not more evident, I say) than that the same reli­gion contains a great variety of precepts, injunctions and prohibitions, delivered to us as to creatures that have a part to act; precepts respecting our behaviour towards God, towards our Redeemer, towards our neighbour; and some that more im­mediately respect the government of ourselves. In other words, it is not less certain and obvious, [Page 78] that the gospel considers us as active moral Crea­tures, whose hearts and manners are to be formed and regulated by the laws therein contained; than that it considers us as intellectual Creatures, who ought to receive and embrace the truths that are therein revealed to our understandings. It being evident then, from the most cursory view of Christianity, that it is not only a rule of faith, but of practice also; it is as certain, that we are obliged to obey it, considered in the latter of these respects, as that we are bound to believe it, con­sidered in the former. No one can show, that we are more strongly obligated to believe what God has revealed, than we are to do what he has required. He is doubtless as just in his com­mands, as he is true and faithful in his words and promises: Nor can his Authority be more pro­perly called in question in one case, than his vera­city in the other. From hence it appears, that we are no less bound to be doers of the word, than we are to be hearers and believers of it. All the laws which God has given us, were given that they might be observed; not that they might be broken. And indeed if they may be disregarded with impunity; I see not why it is necessary, that we should even be believers. For it is to be re­membred, that tho' this is one of God's com­mandments, that we believe in him whom he hath sent; yet it is not more truly one of them, than this, that we love Him, and love our neighbour. [Page 79] And why that command, by which [...]aith is in­joined upon us, may not be dispensed with, and set aside as being of no consequence; as well as some other commandments of the Gospel, no one can assign a reason. So that if we may be saved without doing the word, I am bold to assert we may be saved without believing or receiving it. God requires the latter no more plainly and peremptorily than he does the other. And as soon as any one will show how we may be intitled to salvation, without obedience; I will show, at least by similar, if not by the same Arguments, how we may be intitled thereto, without believ­ing one syllable of the Christian revelation, with whatever evidence of its truth it may come to us.

WE may consider, the matter in a differ­ent point of light, which will bring us to the same conclusion at last.—We are the professed disciples of Christ, acknowleding him for our teacher, mas­ter and lord. We are therefore to consider what sort of teacher he was; what he undertook to instruct men in in; order to know whether we really come up to the character of his dis­ciples, or fall short of it. There have been differ­ent kinds of teachers in the world; and still are. Some instruct in one art or science, some in another. Now our Saviour, Jesus Christ, came into the world, as a teacher of true religion. He came to make known to us many divine truths; those things that belong to our peace; [Page 80] and to instruct us how to serve God in this World, in order to our being happy in his favour in the world to come. Here his teachings and instruc­tions all terminate, as to the end of them. Now a disciple of any one, is he that learns of him that science, art or business, of which he is the pro­fessed teacher. He that does so, is truly and pro­perly a disciple; otherwise he is only a nominal one. A person, in ancient times, would not have been deemed a disciple of Socrates, while he lived after the principles and maxims of Epicurus, altho' he frequented the school of the former, and not of the latter. Let him have called himself by what name he would, others would reckon him a disciple either of one or of the other, according to the principles which he embibed, and the maxims of living, which he embraced and fol­lowed. How then, does he come up to the character of Christ's disciple, who does not learn of him, that temper and behaviour, that art of holy and virtuous living, which Christ came to teach; and which is indeed the same thing with that practical obedience to the word, the necessity of which I am now endeavouring to show? Those who live and act according to other rules and maxims, than those of our divine master, Jesus Christ, cannot, with truth and propriety, be styled his disciples and followers, any more than an Epicurean Voluptuary could be called a disciple of Socrates or Plato.

[Page 81] INDEED if the whole, or principal design of our Saviour, in taking upon himself the character and office of a teacher, had been to give us a Creed; or to instruct us in certain religious notions and principles, without referring them to prac­tice; we might, in that case, be called his dis­ciples, if we embraced those principles, however flagitious we might be in our lives and manners. But when we reflect, that the lesson which Christ came to teach us, respects the regulation of our hearts, tempers and behaviour; that the great aim of all his instructions, is to reclaim men from their evil and vicious courses; and to bring them to a resemblance of the divine purity, goodness and holiness, in order to their being happy here­after; when we reflect, I say, that Christ's doc­trines and instructions all terminate in this point, it is manifest that those who call themselves his disciples, without departing from iniquity, and living as he has taught them to live, compliment themselves with a name, which does not belong to them; and have no neason to expect any good will finally accrue to them from his media­tion. They are destitute of the main, the most essential characteristic, of Christians; which is a temper and behaviour corresponding to the maxims and precepts of Christ's religion; and to that example which he has left us, that we might follow his steps.

AGREABLY to what is here said, we often find [Page 82] our Saviour reproving the inconsistency and absur­dity of those, who, while they acknowledge him for their Lord, do not walk according to his injunc­tions. "Why call ye me, Lord, Lord, says he, and do not the things which I say." q. d. "With what propriety, with what modesty, can you own such a relation to me, as that of disciples to a master and Lord, while you do not demean yourselves answerably thereto? While you give no heed to my words and counsels; but set them at naught? Either live according to these rules which I teach and prescribe; or cease to mock me, and to delude yourselves, by calling me your Lord"

AT another time, when our Saviour was speak­ing of himself as one divinely authorised to draw disciples and followers after him; and accordingly invited people to come unto him, and to learn of him; this was not so much, that they might be in­structed in certain speculative truths, as that they might learn the art of governing their tempers, and living well. "Come unto me, says he,—take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." We here see, that tho' by coming to Christ, is intended receiving him in the character of a divine teacher; yet this is in order to a farther end; which is, submitting to be directed by him in the way to happiness. There is no coming, or going to Christ, to any good pur­pose [Page 83] without taking his yoke upon us, and learn­ing of him to be meek and lowly in heart.

UPON the whole then, Christianity appears to be a practical science; the art of living piously and virtuously. The drift and scope of our great master's doctrine and preaching, was to make us abandon our sins and lusts of every kind; and to form us to a resemblance of himself, who is the image of the invisible God. Those who do not learn of him to be sincerely good, learn nothing to pur­pose; and know nothing as they ought to know it. We cannot be called his true disciples and follow­ers, without putting on that temper and be­haviour, which his laws and example recommend to us, or rather injoin upon us. And if we are not really his disciples, but are so in name only, certainly we cannot hope for salvation by him. So that considering the matter in this light, it is evidently necessary that we obey the word, as well as hear and believe. And we do but deceive our own selves, if we expect to be saved upon any easier terms.

BUT for the farther confirmation of the point before us, let me produce two or three passages of scripture, wherein the end of Christ's coming into the world, and of the gospel dispensation, is more explicitly declared. Our Saviour tells us, that he came "to call sinners to repentance." St. Paul says, that he "gave himself for us, that he might redeem us from all iniquity, and purify [Page 84] unto himself a peculiar people zealous of good works." The same apostle tells us, that the grace of God has appeared unto us, "teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in the world." St. John tells us, that whose com­mitteth sin, is of the Devil; and that "for this purpose the Son of God was manifested, that he might destroy the works of the Devil." And we know, that our Lord was called Jesus, because he was to "save his people from their sins." From these and such-like passages of scripture, the necessity of departing from iniquity, and of obey­ing the gospel, is manifest. Surely that cannot be looked upon as unnecessary, which is thus de­clared to be one great end of our Lord's mani­festation in the flesh. But how is this declared end of the gospel, and the grace of God appear­ing therein, answered upon us, if we persevere in our evil ways, instead of being led to repentance? If we indulge to ungodliness and worldly lusts, instead of denying them? If we are zealous of bad works, instead of good? If the works of the Devil are practised by us, instead of being destroy­ed in us? If we remain under the dominion and power of sin, instead of being made free from it, and becoming the servants of righteousness? Can any one imagine that the true intent and design of Christ's gospel is answered upon them, before they "cease to do evil, and learn to do well?" [Page 85] Certainly no vicious, unrighteous man, is what the Gospel is intended to make him: No person of this character, has complied with the true and declared design of this dispensation of the grace of God. And if not, is it not manifestly ab­surd to suppose that such a one, can be intitled to the salvation revealed therein? Why may not a vicious Heathen, who never heard of the gos­pel, be intitled to the blessings of it, as well as a vicious Christian, on whom it has had no effect? and who is as wicked, perhaps, if not more wicked, than he would have been, if this grace had never appeared to him? Will not a professed Christian, who has not really complied with the great design of the gospel, any more than a Pagan, be as certainly condemned hereafter, as if he had been a Pagan himself? It does not appear from [...], that any good shall finally result to those who hear the gospel, but in proportion as they are made really better by it; having fallen in, and concurred with the design of God's grace revealed to us therein.

WE may consider this matter still in another light; which will farther evince the necessity of obeying the word. The Gospel informs us, that in order to our salvation, it is necessary that we should be born again; born of God; born of the spirit; that we put off the old man with his deeds; that we put on the new man; that we walk in the spirit, and bring forth the fruits of the spirit; [Page 86] and the like. Now I would ask, what is the meaning of all these phrases? What is the true import, and real amount of them? Is it not mani­festly, this, that sinners must, by the gospel, and the co-operation of the spirit and grace of God therewith, be turned from sin to righteous­ness? that their hearts which were before corrupt, and estranged from God, must be purified, and turned to him? And that, in consequence hereof they "walk in all his commandments and ordi­nances blameless?" This is manifestly that new birth, or regeneration; that putting off the old man with his deeds, and putting on the new man, of which the scriptures speak: And the thing is in itself very plain and intelligible, how great a mystery soever, either the ancient or modern Nichodemus's and masters in Israel, have made of it. If therefore, it is necessary that a man be born again, in order to his salvation; and if this is the proper notion of regeneration; then cer­tainly it is necessary to obey the gospel, in order to that end. For such a change of heart and man­ners, as is denoted by the terms born again, and born of the spirit, implies and involves in it, the obedience here intended.

I AM sensible, that some persons have invented another sort of regeneration, which leaves the sub­ject of it much as it found him,—"to every good work r [...]br [...]bate;" and which a man may experience, without being really any better than [Page 87] he was before; any more like to God; any more observant of his laws. Yea, I wish there was not reason to say, that that which many have taken to be their regeneration, and a being filled with the spirit, might be more properly called a Possession; leaving them much worse than it found them; less careful to "order their conversation aright;" less just, sober, humble and charitable, than they were in what they called their carnal, unregene­rate, unconverted state. According to this No­tion of regeneration, I acknowledge that a person may be born again, and yet not become a doer of the word. But the scriptures know of no re­generation, besides that which consists in a real change of heart and manners, from sin and un­righteousness to holiness; a regeneration, from which obedience to the laws of Christianity is insep­arable; and with which, habitual sinning is abso­lutely inconsistent. "Whosoever is born of God, doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God." So that while we keep to this idea of regeneration, to say that it is necessary we should be born again, is, in effect to say neither more nor less than this, that it is necessary we should become holy in heart and conversation, by God's assistance and grace; which is the same thing, in other words, with being doers of the word, or yielding a practical obedience to the gospel of Christ. It is, therefore, to be hoped that none who assert [Page 88] the necessity of the former, will call in question the necessity of the latter.

IT may be added here, that the repentance of sinners is always supposed in the new testament, to be an indispensible condition of, and a meet qualification for, their receiving pardon and eter­nal life. But what is the proper notion or idea of evangelical repentance? of that repentance, with­out which sinners cannot be saved? Is it only a flashly, superficial sorrow for sin? such a sorrow and contrition, as is consistent with persevering therein? Surely no. It involves in it a turning from sin, to God and righteousness. It is the active principle of a new life; a life of holiness, and obedience to the divine commandments. The repentance which falls short of this; which leaves the heart unsubdued to God; the repentance which leaves a sinner as it found him; and is not accompanied with a reformation of mind and manners; is not that repentance unto life, which is intended in the gospel: It is a vain, ineffectual sorrow; and scarce better than that "sorrow of the world which worketh death." Now if this is the proper notion of repentance; or if repentance implies in it, a forsaking of our past sins, and en­tering upon a new course of life; and if such re­pentance is necessary in order to salvation; then certainly the hearing of the word, without doing it, cannot intitle us to eternal life. Evangelical repentance is, in short, gospel-obedience in its root [Page 89] and principle; and wherever it is, it will bring forth the fruits that are meet for it. So that to assert the necessity of repentance, and yet to sup­pose we may be saved without obedience and righteousness, is a manifest absurdity and contra­diction.

BUT let us consider a little more particularly, to whom it is that the gospel itself promises eter­nal life; and whether these promises are not evi­dently restrained and confined to obedient Chris­tians; to the doers of the word. Now the Apos­tle tells us, that Christ, "being made perfect be­came the author of eternal salvation to all them that obey him." Is there not here a plain limita­tion of that salvation of which Christ is the author, to those who do his commandments? Does not the form of expression used, manifestly imply, that such as do not practically conform to the laws of Christ, as well as believe and trust in him, shall not finally share in that redemption which he has wrought out? Again, our Saviour says, that the righteous "shall go away into life eter­nal;" and that the righteous shall shine forth as the sun in the kingdom of their Father." Is the same ever said in scripture, of the wicked and dis­obedient? Or of all men in common without any discriminating mark? Again, our Lord likens those who hear his sayings, and do them, to "a wise man that built his house upon a rock," which would not fall. But does he make use of the [Page 90] same similitude, when he speaks of those who hear his sayings, and do them not? Thus He tells us, that they which "do the will of his Father which is in heaven," shall enter into the king­dom of heaven hereafter. Is the same ever said of those who persevere in their disobedience to God's will? So we are told, that "to them who by patient continuing in well-doing, seek for glory, honor, and immortality, God will render eternal life." Is the same promise made, in any part of the Gospel, to those that persevere in do­ing evil? In short, nothing can be more appa­rent, than that the scripture-promises of salvation, are uniformly restrained and limited to such as obey the gospel; to such as having received the word with meekness "into good and honest hearts," bring forth the fruits of righteousness with patience.

BUT, that no doubt may be left upon the minds of any, with reference to so important a point, I shall now show that all incorrigible sin­ners in general, are so far from having any title to the salvation of the gospel, that they are excluded herefrom, and sentenced to future woe and misery, by the most express and positive declarations of the Gospel itself. Thus the apostle tells us, that "to them that are contentious and do not obey the truth, but obey unrighteousness, God will render indignation and wrath; tribulation and anguish upon every soul of man that doth evil:" [Page 91] That "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness:" And that "the Lord Jesus Christ shall be reveal­ed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with an everlasting destruction."—Hear the expostulation and admonition of the same Apostle in another of his epistles. "Know ye not, says he, that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor whoremongers, nor adulterers, nor thieves, nor covetous, &c. shall inherit the kingdom of God." Has not our Saviour plainly told us to the same purpose, that the wicked "shall go away into everlasting punishment?" Has he not told us, that in the judgment of the great day, he will say even to many who have eaten and drank in his presence, "Depart from me, I know you not, all ye that work iniquity?" And not to multi­ply passages of scripture in so plain a case, only call to mind the solemn words of our Saviour, in his last message to the Churches, in the Revela­tion of St. John, towards the end—"I am Al­pha and Omega, the beginning and the end—He that overcometh shall inherit all things.—But the fearful, and unbelieving, and abominable, and murderers, and sorcerers, and idolaters, and all [Page 92] liars, shall have their part in the lake that burn­eth with fire and brimstone, which is the second death—Blessed are they that do his command­ments, that they may have right to the tree of life; and may enter in thro' the gates into the city: For without are dogs, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lye. I Jesus have sent mine Angel to testify these things in the Churches."

YOU now see what the plain, express, repeated declarations of the Gospel are; how they limit the salvation revealed in it, to them that obey the truth; how they cut off from all hope of eternal life, and consign over to future punishment, all the irreclaimable workers of iniquity. God, who has the sole right of ordaining and fixing the terms upon which his sinful creatures shall be received into favour again; and enjoy the blessings of his presence in the kingdom of Hea­ven: God himself, I say, has declared, that the hardened, irreclaimable transgressor shall never enter into his rest; and that only the pure in heart shall see him, and be happy in the enjoy­ment of him. Nor are we to conceive of these terms as arbitrarily fixed, by him whose will none can resist, whose hand none can stay, and who is not accountable to any one for his pro­ceedings. No: We are to conceive of them [...] terms that are fit and reasonable to be [...] by the all-wise, and all-good, as well as all [...] [Page 93] Sovereign of the world. It would have been inconsistent with his infinite wisdom, and perfect goodness and holiness, to have accepted sinners to his favour, and promised eternal life to them, but upon condition of their returning to Him, and keeping his commandments.

AND if we duly attend to the thing, we shall see that such a temper and practice as the Gospel requires of us, is necessary not only as a condition, but as a qualification for future happiness. Altho' this world is much better adapted to the depraved taste and temper of wicked men, than the king­dom of heaven; yet they cannot be happy even here. God has constituted us in such a manner; He has given us such a nature, that vice is an irreconcileable enemy to our happiness; and vir­tue alone, friendly to it. "The way of trans­gressors is hard:" and "the wicked are like the troubled sea which cannot rest." Thus it is in this present state; and thus it must needs be, in any other. A foundation must be laid for happiness, in the purity and moral rectitude of our minds. Were a wicked man to be this day tran­slated to heaven, with all his lusts and unholy passions about him, there is nothing there which would correspond to his taste and relish, so as to make him truly blessed in the enjoyment. Could the society of just men made perfect? could the fellowship of holy angels, be delightful to an im­pure, brutish creature? What fellowship hath light with darkness? And what concord hath [Page 94] Christ with Belial, or the sons of Belial? What happiness can one who is every way unlike to God, and whose carnal mind is enmity against him, have in being in his glorious presence? or how is such a one capable of enjoying him? Wicked men, instead of expecting any felicity from the presence and vision of God, might adopt the language of the apostate angels, "Farthest from him is best." ^*

IF then we are not even in a capacity for enjoying the happiness which the Gospel reveals, in the kingdom and presence of God, while we retain our lusts and vices, how vain and absurd is it to imagine we can be intitled to it? We must obey the gospel, and have our tempers conformed to the holy maxims and precepts of Christianity, before we are capable subjects of that felicity which is brought to light thereby. And certain­ly it is unreasonable to suppose that God would promise this future, heavenly bliss to any, except those who have the qualifications necessary to a participation in it. That heaven which God has already prepared for good men, and which is re­vealed to us in his word, is every way unsuitable for all besides the good. So that wicked men must either not go to heaven at all, or they must have another prepared on purpose for them; and one more accommodated to their genius and incli­nations: Tho' when they came together there, [Page 95] they would soon turn their new heaven into a real hell; and the place of their expected bliss, would prove only the place of their torment. For wherever the wicked are; in whatever region, in whatever world, they cannot but be miserable in a greater or less degree. So the God of nature, so the all-wise governor of the world, has ordain­ed; and His counsel shall stand—

UPON laying together the several things that have been said above, I think it plainly appears, that obedience to the gospel is not only a thing that is fitting, reasonable, and very proper, for those that believe; (as some would represent it) but that it is absolutely and indispensably necessary, in order to our obtaining eternal life; necessary, both as the condition upon which God offers sal­vation to us, and as the qualification for future glory and happiness. This is so clearly, so often, so emphatically declared in the holy scriptures, that one need not scruple to say, that whosoever is not a doer of the word, as well as a hearer, has no more ground to expect salvation by Christ, than the fallen angels; altho' he took not upon him their nature, but the seed of Abraham. It is to impress this important truth upon our minds the more effectually, that our blessed Saviour has, in some of his discourses, introduced wicked believers, as making their several excuses, and pleas for mercy in the day of judgment; all which he rejects as in­sufficient and vain. In these representations of the [Page 96] last day, we see the formalists in religion, I mean these who hold the truth in unrighteousness, standing before their righteous Judge; we hear them saying, "We have eaten and drank in thy presence; and in thy name cast out devils; and thou hast taught in our streets;" and pleading, upon this foundation, for admittance into the kingdom of heaven. And at the same time we hear this just, and merciful Saviour of men, an­swering, "Depart from me, ye that work iniqui­ty!" So that this matter is represented to us in the strongest light possible. And can any, after this, hope for mercy in the day of Judgment, tho' they indulge themselves at present in impiety and vice? They cannot, without making Christ a liar, and his Gospel a fable:—

WHEREFORE to conclude: As we desire to have a part in the resurrection of the just; as we have any dread of falling under the condemnation of the wicked; as we have any regard to the words of our Redeemer, to the will of our ma­ker, to the honor of our religion, to the salvation of our souls; let us hearken to the Admonition in the text, "Be ye doers of the word; and not hearers only, deceiving your ownselves." Let us apply ourselves in earnest to the regulating of our tempers and manners; in which attempt we cannot but prove successful, since it is God that worketh in us and with us. It is not more sure that there is an heaven, than it is, that they who [Page 97] obey not the gospel, shall never enter into it. It is not more certain that there is an hell, than that all the impenitent workers of iniquity shall suffer the pains of it. And amongst all the Wicked, none will be subjected to sorer punishment, than the hypocritical professors of religion, who pretend to know God, but in works deny him; who call Christ their Lord and master, but disobey his commandments. To such, the ingrafted word is so far from being, in the event, the power of God unto salvation; that it is in some sort, the ministration of death, as the apostle terms the Law; binding them over to a heavier, and more inevitable punishment.

DO you really desire the salvation of your souls? Would you be indeed heirs of that glorious inheritance which Christ has purchased for sin­ners? Surely you do. Why then, my brethren, be at the pains to comply with those terms on which it is offered to you. Give up your pride and coveteousness; give up your malice and envy, give up all your worldly lusts. "If your right hand offend you, cut it off; if your right eye of­fend you, pluck it out. For it is better to enter into life thus, than having two hands and two eyes to be cast into hell fire, where the worm dieth not. The Gospel itself cannot give life to you, unless it is ingrafted into your hearts; so that your tempers and manners are formed to a resemblance of the divine author of it. Let your [Page 98] faith purify your hearts, and work by love. Do your duty to God, love and obey your Redeemer; do unto all men as you would that they should do unto you; be sober and temperate in all things, as those that strive for the mastery: And "hope unto the end for the grace that shall be brought unto you, at the revelation of Jesus Christ, as obedient children, not fashioning yourselves ac­cording to your former lusts."—I cannot close this discourse better than with the words imme­diately following my text—"If any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he be­holdeth himself, and goeth his way, and straitway forgetteth what manner of man he was. But who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hear­er, but a doer of the work, this man shall be blessed in his deed."

IN the foregoing discourse it was shown in general, that obedience to the Gospel is in­dispensably necessary in order to our obtain­ing the salvation revealed to us therein; con­formable to the scope of the apostle in the latter branch of the text: "But be ye doers of the Word, and not hearers only, deceiving your own selves." But because St. James here speaks of those who only hear the word, and do it not, as deceiving themselves to their own destruction; I [Page 100] propose to consider some of the common mistakes and delusions which Christians fall into, respect­ing this important point; and to show the vanity and absurdity of them, lest any of us [...] carried away with the error of the wicked, and a deceived heart should turn us aside.

MANKIND are liable to many errors and de­lusions, even tho' they take pains to be rightly informed. They are still more liable to err, in those cases where they are not cautious and wary, but almost indifferent whether they are deceived or not. But most of all are they in danger of falling into mistakes, when they have a secret prejudice against the truth; and are more disposed to em­brace the wrong side of a question than the right, by reason of some wrong byass upon their minds. For men are not only liable to be imposed upon and deceived by others; but in some cases, they impose upon, and deceive their ownselves. And hence it is that we are as frequently cautioned against self-deception in scripture, as we are ad­monished to take heed that we are not deceived by others. This caution is never more necessary, than when we are inquiring into the terms of ac­ceptance and salvation, proposed to us in the Gospel; whether we consider the importance of forming a right judgment in this matter, or the natural propensity and inclination which there is in us, to make those terms as easy and agreable to ourselves as possible.

[Page 101] ALL men would be happy hereafter; but with as little difficulty to themselves as may be; as little self-denial; as little labour; as little care to work out their salvation. This I doubt not, is the true source of many licentious, li­bertine doctrines, tending to reconcile a vicious immoral life, with the hopes of God's favour, and future blessedness; altho' nothing can be more repugnant to sober reason, and the whole current of the Christian revelation Vicious men are loth to give up their beloved lusts, and to live that pious and holy life which the gospel injoins upon us. And therefore they perswade themselves to believe that there is no such absolute necessity of it as some pretend; and endeavour to evade the force of all those arguments which are brought to evince it. However wicked they are, they are not willing to think themselves such persons as the Gospel excludes from that life and immortality, which are brought to light thereby. Hence it comes to pass, that the scriptures, however plain­ly and peremptorily they speak as to this point, are often tortur'd and wrested; and made, whe­ther they will or no, to favour men's lusts, and ill-grounded hopes. The mere sound of a word or phrase, shall often carry more conviction in it, in the apprehension of men who would fain be happy without being good, than in the whole cur­rent of revelation: And drowning men, we know, will catch at straws. For example; how [Page 102] greedily do many persons of licentious practices lay hold on such expressions as these, that we are "saved by grace;" that we are "justified by faith without the deeds of the law;" that we must be "found in Christ not having our own righteousness;" and the like? Many vicious per­sons think they find great ground of peace, con­solation and hope, in such-like expressions; and conclude from them, that the gospel-covenant of grace in Christ Jesus, is of such a nature, as not to require repentance and new obedience as the indispensable condition of salvation; but such as will admit of the salvation of habitual sinners, pro­vided they believe in Christ, and rely wholly up­on his righteousness. This, in general, I suppose, is the error which St. James aims at refuting more particularly in the second chapter of his epistle: An error which very early appeared in the church; and in the support of which, St. Paul's doctrine had been alledged. And if there is any such thing as a fundamental error of the judg­ment, this is doubtless one. It is a mistake con­cerning the general nature of that covenant of grace and mercy, which is established in Christ, for the restoration and salvation of sinners. It is moreover an error of such a sort, as naturally tends to confirm men in their wicked courses; since, according to this notion, it is needless for them to forsake those courses; and to obey the commandments of Christ, in order to their future [Page 103] happiness. So that persons who are fallen into this delusion may sin, as it were, upon principle; at least they may sin, without hazarding their salvation, according to their own notion of the terms on which it is offered.

BUT before I proceed particularly to lay open the vanity and absurdity of this notion, I would premise one thing in order to prevent mis-con­struction; especially to guard against the charge of censoriousness and uncharity. And that is, that how much soever any man may be mistaken in opinion concerning the terms of salvation; yet if he is practically in the right, there is no doubt but he will be accepted of God, who considers our frame, and knows our weakness. Possibly many persons, according to whose principles obedience to the Gospel is not necessary, may yet be as truly doers of the word, as those whose sen­timents concerning this matter, are more confor­mable to reason and scripture. And it is cer­tain that such persons shall not be excluded from salvation, merely on account of their erroneous opinion It is infinitely dishonourable to the all good and perfect Governor of the world, to imagine that he has suspended the eternal salva­tion of men upon any niceties of speculation: Or that any one who honestly aims at finding the truth, and at doing the will of his Maker, shall be finally discarded because he fell into some erro­neous opinions. He whose heart is right with [Page 104] God; he who seeks his will in his word, with an unbiassed mind; and he who conscientiously obeys the gospel, can be guilty of no error for which an infinitely good and merciful Being will condemn him.

I ADD, that altho' such a sincere inquirer after the truth, should embrace opinions which give countenance to vice and libertinism, in a natural and fair construction; yea, altho' the same prin­ciples, should, by being acted upon, prove the destruction of other persons; yet surely he, whose practice is not influenced by them; but is conformable to the stricter maxims of piety and virtue laid down in the Gospel, will reap the fruits of righteousness in the end. And altho' most men are not so good as their principles oblige them to be; yet it is certain that some men are better: Which I take to be the case of many, who place the whole of religion in faith, and de­pendance upon the righteousness of Christ: For many such, doubtless live soberly and righteously and godly in the world.

INDEED if persons fall into such errors as are, in their own nature, inconsistent with Christian piety and virtue; [...] errors [...] must needs be fa­tal; because we are assured that no righteous person shall [...] the kingdom of God. Or if persons fall into other errors, of [...] malignant Nature; but which do in [...] them easy in their [...]ins, and regardless of their behaviour; even [Page 105] such errors must be fatal in their consequence; tho' not necessarily so, considered in themselves. How inconsiderable any error may be in itself; if the effect of it is either the making a man vicious, or keeping him so, to him it is and must be fatal in the event: Tho' to others it may not prove so; because it may not have the same effect upon them. Nor, indeed, is there any speculative er­ror, however great, which can exclude a good and upright man, who obeys the laws of Chris­tianity, from the kingdom of heaven: Tho' it may probably prove, in some degree, prejudicial to his virtue; retard him in his progress towards Christian perfection; and so prevent his obtaining so bright a crown of glory, at the end of his race, as he might otherwise have done. Accord­ingly we read of some that build wood, hay, stub­ble, i. e. false, absurd, and hurtful doctrines, up­on the basis of Christianity, who yet shall be saved at last, tho' "so as by fire."

THESE considerations should, on the one hand, keep us from being censorious towards our fellow Christians; and from dealing out our anathema's against those that are in error. On the other hand, they should make us sincerely inquisitive after the truth ourselves, and zealous in the de­fence of it. It is, by no means, an indifferent thing, whether people have just conceptions of Christianity or not; tho' all parties have perhaps laid too much stress upon their own peculiar sen­timents; [Page 106] and been wanting in candor and for­bearance towards others. The more justly people conceive of the doctrines of the Gospel, the more likely they are, humanly speaking, to live as be­comes their profession. Mistaken notions of re­ligion, espicially such as evidently disannul the obligations to obedience, rendering the command­ments of God of none effect, should certainly be opposed and refuted; altho' they should not be absolutely inconsistent with a good life, and evan­gelical righteousness. If we ought to "contend earnestly for the faith once delivered to the saints;" we ought certainly to contend with as much earnestness at least for that practical piety and virtue, without which no one can be a saint; and which is, in fact, the end of all faith.

IT is not very strange if those, whose principles allow them to live wickedly, should allow them­selves in it: Especially when we consider how many there are, who allow themselves to do so, contrary to their principles.—There are great numbers of persons in the Christian world who, altho' they acknowledge the necessity of obedience to the gospel, yet practically deny it, led away by their own lusts and enticed. What then can be naturally expected of those, who imagine they have a dispensation for sinning? and that good works are of little or no account in the christian religion! It is rather to be wonder'd at, that any of these deluded persons should be good, (as it is [Page 107] to be hoped they are) than that so many of them should be wicked, as there is reason to fear. For it is very unusual for men to be better than their own principles oblige them to be: tho' it is very common for them to be much worse than they can be, in consistancy with them.

THE delusions to which I had a particular re­ference above, may all be reduced to one grand, capital error; which is this, That the merits of Christ's obedience and sufferings, may be so ap­plied or imputed to sinners, as to be available to their justification and salvation, altho' they are destitute of all personal inherent goodness. This grand mistake is variously modified; it puts on different forms and appearances; and scripture-terms and phrases are brought to support it. When it is cloathed in scripture language, it is expressed thus; that we are saved by grace; that we must be found in Christ not having on our own righteousness, which is of the law; that we are justified by faith without the deeds of the law, &c. These are the phrases which, I suppose, have been the most commonly abused and perverted to serve so bad a purpose, as that of mak­ing men believe they may be in a state of favour with God, while they live in disobedience to his commandments. They all amount to much the same thing, both in their natural and true sense as they are used by the sacred writers, and in the opinion of those who wrest and pervert [Page 108] them. However I shall consider them distinctly; and endeavour to rescue them from the false, ab­surd glosses which have been put upon them, greatly to the prejudice of pure and undefiled re­ligion. And I hope it will sufficiently appear, that those who use these phrases in order to dis­parage good works, and evangelical obedience; or in order to show that we may be justified and saved without being doers of the word, deceive their ownselves, and delude those who believe them. For they cannot possibly be tho't to fa­vour so licentious an opinion, 'til they are misun­derstood.

IT is only the first of them, viz. That we are saved by grace, that will be considered in this dis­course. Now that we are really saved by grace, no one who believes the scriptures will deny; this being not only a doctrine of scripture, but ex­pressed in the the very words of scripture. But those who imagine that, because we are saved by grace, obedience to the gospel is not necessary, as the condition on our part, in order to salvation, draw a conclusion which is very unnatural. If these things are reconcileable one with the other; if it may be true that we are saved by grace, and yet true that we cannot be saved without obedi­ence: then certainly the supposed necessity of obedience, does not at all militate against the doctrine of our salvation by grace. For if there be no real repugnancy betwixt these principles, [Page 109] they may be both equally true; nor can the falshood of one be inferred from the truth of the other.

MY business here therefore, is, to show that there is no inconsistency betwixt these doctrines; that tho' we are saved by grace, yet we are saved in the way of obedience, and consequently, that it is a perversion and abuse of the scripture doc­trine of grace, to infer from it, that obedience to Christ's Commandments, is not the gospel con­dition of our acceptance with God, and obtaining eternal life by him.

NOW, that to be saved by grace, in the sense of scripture, does not imply that we are saved without, or independently of, obedience and per­sonal righteousness, is very evident in general from hence, That that grace of God which has appeared unto us, teaches us, not that we may hope for salvation while we continue in sin; but that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in the world; looking, in consequence of our living thus, for the blessed hope. If even the grace of God which is revealed to us, teaches us that we are to turn from our sins to God; it must be an absurd inference, that we need not turn from sin to God, because this grace is revealed to us, and we are saved thereby. This is, in effect to say, that because God in the gospel of his grace, has taught us that we must deny our worldly lusts, [Page 110] and serve him, therefore we need not do so; but may obtain his favour without! St. Paul has ex­presly caution'd us against such an abuse of the doctrine of God's grace. "Sin shall not have dominion over you, says he, for ye are not un­der the law, but under grace. What then! shall we sin, because we are not under the law, but under grace? God forbid." Romans [...]. 14, 15. The apostle, in this passage, not only represents our being under a dispensation of grace, as consistent with the ne­cessity of our forsaking every sinful practice; but he represents this as an additional obligation laid upon us to do so. He draws his argument for obedience and righteousness of life, from this very consideration, that we are under a gracious dispensation. "Sin shall not have dominion over you; for ye are not under the law, but under grace." Those must therefore reason very pre­posterously, in a manner quite contrary to the apostle, who would go about to prove from the gracious nature of that covenant which we are under, that obedience is needless; or that we may continue in sin, because we are saved by grace. They draw an inference the very reverse of his, from the same principles. His inference is, that because we are under grace, therefore we may not continue in sin: Their's, that we may continue in sin, because we are under such a dispensation. And now whether St. Paul is in the right, or those who contradict him, judge ye.

[Page 111] THIS is, I think, sufficient to show in general, that all those misunderstand the scripture doctrine of our salvation by grace, who infer from it, that our salvation is not suspended upon our obedience to God's commandments. But let us be a little more particular in considering the several signi­fications of the term grace, in the new testament; that so we may see whether either of them mili­tates against the supposed necessity of obedience and good works.

AND let us begin with the primary and most general notion hereof; which is favour; or some act of goodness, generosity or bounty, as distin­guished from those acts which come within the known laws of common equity and justice. In conformity to this first and most general sense of the term, when it is said that we are saved by grace, the meaning is, that we do not merit sal­vation; that we cannot demand it upon the foot­ing of natural justice; but it flows from another fountain, even from the abounding goodness and mercy of God. It proceeds wholly from his un­deserved favour; and is to be acknowledged as his gift, not claimed as our due. And that our salvation is of grace in this sense, I as firmly be­lieve, and am as ready to assert, if not so able to prove, as any other person whatever. Our sal­vation took its rise in the mere bounty and good­ness of God. And the same over-flowing good­ness, in which it had it's origin, is conspicious in [Page 112] every part of it, 'til it is, or rather shall be, com­pleated and perfected in the regions of immortal bliss. But does it follow from hence, that this salvation does not accrue to us in the way of obedience to Christ's commandments? May it not be true, that God requires this obedience of us, as what is indispensably necessary in order to our salvation; and yet be true, at the same time, that He manifests his favour, and great goodness to us herein? Certainly our obedience, however necessary it may be, is not so valuable and meri­torious, as to be an adequate consideration for the salvation and eternal happiness of our souls: So far from this, that we ought to look upon our­selves as unprofitable servants, even tho' we had done all those things that are required of us. How then could it ever enter into the heart of man to imagine, that if obedience to the gospel is necessary in order to our salvation, then it could not be true that we are saved by grace; as if such obedience excluded grace; and left no room for the exercise of it? Those persons must set a very undue and disproportionate value upon our im­perfect obedience, who imagine it leaves no place for the manifestation of divine grace or favour in our salvation; and that whatever God is pleased to confer upon us in consequence hereof, is only the paying of a debt, or rendering the labourer the reward, to which he has intitled himself, on the footing of common equity.

[Page 113] THE reasoning of some persons upon this point are very strange and unaccountable; and, I think quite inconsistent. For one while they tell us, that our obedience, and best good works, are only as filthy rags; so very mean and contemptible, that they cannot be truly acceptable to God, or fit to be rewarded by him: Yea, that they are attended with so much sin and imperfection, that they must be odious to him; and rather need a pardon, than entitle us to a reward. But, in the next, if not the same breath, we are told, that th [...]se filthy and abominable good works, if supposed necessary and conducive to our salvation, would subvert the doctrine of our being saved by grace: Which is to say in other words, that imperfect and sinful as they are, they are yet so valuable, so ex­cellent, so meritorious, that they leave no room for God to exercise grace in our salvation! But if our works of righteousness are all so imperfect, not to say so filthy, as they are sometimes repre­sented to be, one would think there was no dan­ger of excluding divine grace, by saying that obedience to the Gospel is made the condition of our salvation. Tho' obedience is required in or­der to our salvation, it cannot be tho't meritorious of it. The truth lies betwixt the two extremes mentioned above. Our obedience and good works are really acceptable to God in some degree; otherwise he would not have required us to per­form them, and promised to reward them; as he [Page 114] has most certainly done. But yet they are not so valuable in their own nature, as to merit eternal life for those who perform them. God is infinite­ly gracious, in accepting this imperfect obedience thro' Christ, and in bestowing eternal life upon the subjects of it. This is therefore a reward, not of merit on our side, but of grace on God's part. How unjustly then, are those who hold the neces­sity of personal righteousness; and believe that God will graciously reward our obedience, thro' Christ, charged with maintaining the doctrine of merit, in opposition to grace? This is but too common a slander, made use of by captious un­charitable men, to bring a reproach upon those whom they dislike.—

IT is readily acknowledged, that the most perfect man does not work out a righteousness, strictly legal. Salvation therefore cannot be ob­tained, but upon the footing of grace or favour. Yea, I may add, that altho' our obedience were perfect, it would still be favour and bounty in God, to bestow eternal life upon us in consequence of it. We might indeed, upon this supposition, claim an exemption from punishment and misery, according to the immutable laws of right and equity. But to assert that the most perfect righte­ousness and obedience of a creature, would, in it's own nature, on account of it's inherent worth, and independently of any promise of God, intitle that creature to endless happiness, is to assert [Page 115] more than any man can prove. It would evident­ly be grace in God to confer endless immeasurable bliss, upon a creature, who had in no instance violated his laws. The reward would be more, infinitely more, than adequate to the service per­formed. Who can presume to say, that the holiest angel in heaven, has by his obedience, strictly speaking, merited everlasting happiness? or, that it is not grace in God, to confer this up­on any creature whatever? If God makes a crea­ture happy during his obedience, it is the utmost that justice requires. Such a creature might, without receiving any wrong or injury, be de­prived of his existence and happiness together, after persevering in his obedience for any given time. The Author of his being, is not that I know of, absolutely obliged to preserve him for­ever, because the creature has not swerved from his duty. And if God is not bound in justice to make such a creature eternally happy, it must be grace in him to do it; for betwixt justice and grace, there is in this case no medium. Certain­ly then, it is grace in God to bestow endless happiness upon those who have violated his laws, however penitent and reformed they are. And this, I hope, is sufficient to show, that altho' we cannot be saved, without obedience to the Gos­pel; and altho' this is, properly speaking, the condition upon which pardon and eternal life are offered to us; yet it may be still equally true, that [Page 116] we are saved by grace, as that signifies favour and unmerited goodness in the Creator and Lord of all.

It will come to the same thing at last, if by grace we understand more particularly the gospel dispensation. The term is often used thus in scrip­ture; and indeed this is the most common sense of it. And the Gospel is called grace, by a u­sual figure, in respect of the subject of it; be­cause it is a declaration and manifestation of God's grace or favour towards sinners. Hence we read of the Gospel of the grace of God. And this dis­pensation of mercy, is sometimes styled grace more especially in contradistinction from the Mo­saic, or Legal dispensation. So it is said, that "the Law was given by Moses; but Grace,—came by Jesus Christ. And in general, where-ever law and grace are opposed to each other in the new testament, grace means the Gospel, the good news of pardon and eternal life, brought from heaven to earth by the Son of God, and preached to the world by his apostles.

NOW if we understand the term in this appro­priate sense, when we are said to be saved by grace, the meaning will be, that we are saved by the Gospel, or in the way which the Gospel reveals to us; which is a declaration of God's favour and mercy to sinful creatures; a declaration of his gracious purpose to forgive and save trans­gressors, upon certain terms therein marked out; [Page 117] and which does not insist upon perfect Obedience, as the Law of MOSES seems, according to the letter of it, to have done. For, says St. Paul, ‘ Moses describeth the righteousness which is of the Law, that the Man which doth those things, shall live by them.’ ^* And the same Apostle tells us, that the language of that seve­rer dispensation is this, ‘Cursed is every one that continueth not in all things which are written in the law to do them.’ ^†

IT may be here asked again, how our be­ing saved by grace, in this sense, militates against the supposed necessity of repentance from dead works, and sincerely obeying that Gospel, by which we are to be saved? What tho' we are not, neither can be, saved upon the footing of mere law, whether the law of Moses, or the law of nature? What tho' we are saved by, or in the way of, a new and merciful covenant established in Christ Jesus? a covenant of Grace, wherein provision is made for the restoration of sinners to the divine favour? Will it follow from hence, that we are saved without any kind or degree of obedience? It is not inconsistent even with a covenant of grace, that it should propose to us certain terms and conditions for our acceptance, in order to our obtaining the blessings thereof. And tho' we should suppose, that the terms on which the gospel offers salvation to us, are those of faith and new obedience, would this make it cease to [Page 118] be a covenant of grace? Surely, the covenant may be very gracious, tho' it promises pardon and eternal life, only to penitent, obedient be­lievers.

IN short, to be saved by grace, meaning here­by the gospel of God's grace, is to be saved in that way, in that method, which the gospel opens, provides for us, and prescribes to us. To know particularly what that way is, we must look into the gospel itself: And if we do so, we shall find that it is so far from being inconsistent with the supposition, that obedience to the pre­cepts of it is necessary; that this is the very thing which it makes necessary; the great, or rather the only, condition upon which it offers salvation to us. For in this dispensation of the grace of God, it is, that we are assured, that Christ is be­come the author of eternal salvation to all them that obey him; and that those who obey not the truth, but obey unrighteousness, shall fall under condemnation hereafter. Since, therefore, to be saved by grace, is to be saved in the way which the gospel reveals to us; and since the gospel itself expressly requires repentance and sincere obedience in order to our salvation; it is a very absurd inference, that because we are saved in this method of grace, therefore we are not saved in the way of obedience; which is indeed the on­ly way that the gospel knows of: Unless by be­ing saved in the way of obedience, you mean [Page 119] obedience that is perfect and strictly legal; for if that is what is intended hereby, it is certain that no one is saved in that way, no one having per­formed such obedience. But it will not follow, that because perfect obedience is not necessary in order to our salvation, therefore no obedience at all is necessary to that end: Nor are we charge­able with turning the gospel of God's grace into a covenant of works, in representing all the blessings of it as confined to those who, "having believed in God, are careful to maintain good works."

TO proceed, the term grace is sometimes used to express a heavenly, divine principle in the hearts of those who are born again. I am not certain, indeed, that the scripture ever uses the term in this sense; tho' this being now common with theological and practical writers, we will take the propriety of it for granted. And if we are saved by grace in this sense, it is the very thing which I would prove, viz. that we are saved by holiness, righteousness, and evangelical obedience; not without it. For what do we mean by this divine principle, this grace in the hearts of the re­generate, but a principle of goodness, or holiness? a principle, which makes us resemble God, and prompts us to live in obedience to his command­ments? To be saved by grace, understanding thereby a principle of real sanctity in the heart, and such a one as is always productive of good [Page 120] fruits in the life, is so far from being repugnant to the supposed necessity of evangelical obedience, that it is the very same doctrine, only expressed in different words. For when it is said, that o­beying the gospel is necessary in order to our salvation, or that we are saved by such obedience; nothing more is intended, than that it is necessary we should be possessed of such a gracious principle as was spoken of above; a principle of righteous­ness, which manifests itself in a good conversa­tion; and that whosoever is endowed therewith, has the promise of eternal life. So that they who assert we are saved by grace, in this sense of the term, are so far from contradicting those who maintain the necessity of obedience, and the effi­cacy of it, that they assert the same thing them­selves.

IT will make no material difference, as to the point now before us, if by grace we understand, not a principle of goodness and holiness in the heart, but those influences and operations of the spirit of God upon the heart, by which that good principle is produced therein. This, if I mistake not, is what people often mean by the term grace. Let us therefore understand it thus, for the pre­sent; and consider whether our being saved by grace, militates against the other supposition, viz. that we are saved in the way of obedience to Christ's commandments. And now, understand­ing the term thus, when it is said we are saved by [Page 121] grace, the meaning must be, That God saves us by begetting or producing in us, a principle of holiness and righteousness; and that we could not be saved, did He not thus give his holy spirit to renew and sanctify us: Or this may be expressed more in the phrase of scripture, thus, That God saves us by "working in us both to will and to do of his good pleasure": Or thus, that He "saves us by the washing of regenera­tion, and the renewing of the Holy Ghost:" Or, "thro' sanctification of the spirit unto o­bedience." Very well: it is readily acknowled­ged, that it is by the operations of the spirit of God upon our hearts, that we attain to true holi­ness; and that we cannot be saved without his blessed influences, in turning us from sin to righte­ousness. But what does this make against the supposed necessity of obedience? The being saved by grace in this sense, pre-supposes the necessity of holiness, of personal purity, and sanctity of heart and manners. For the grace of God, or the gracious influences of his Spirit, in turning us from unrighteousness to obedience, would not be necessary in order to our salvation, where not obedience itself necessary to that end. The necessi­ty of the former, arises only from the necessity of the latter. For if you suppose that righteousness and obedience, are not necessary to the end men­tioned, and that we may be saved without them; certainly that grace of God, by which we are [Page 122] made righteous, is unnecessary also. The grace of God, meaning thereby the gracious influences of his spirit, contributes to our salvation, only as it produces in us that holiness which is the con­dition of our being saved, and by which we are made meet for the kingdom of Heaven. So that to say, we are saved by grace, in this sense of the term, is in effect to say, that we are saved by that divine and heavenly principle which is wrought in us by the good Spirit of God, co-operating with the gospel of his Son; and that we could not be saved, unless we were thus crea­ted anew in Christ Jesus unto good works. And this, surely, is very consistent with the supposi­tion that we are saved in the way of obedience to the Gospel, or by our being doers of the word.

THOSE mentioned are the most usual senses of the term grace: Nor can I readily think of any other or different meaning, that can be affixed thereto, when we are said to be saved thereby. The sense of the proposition, must be either (1) in general, that we are saved by the favour and bounty of God to us, in opposition to the doc­trine of merit; or (2) that we are saved by the Gospel of Christ, as contradistinguished from the law of Moses; or (3) that we are saved by being truly holy; by what some call a principle of Grace in the heart; or ( lastly) by God's produ­cing such a principle in us, by the gracious influ­ences of his Spirit; which comes to the same [Page 123] thing, with respect to the point now in hand. And the doctrine of our being saved by grace, in any, or in all of these senses, does not militate in the least degree against the doctrine of our being saved by obedience to the Gospel; and of our ob­taining, in this way an interest in God's peculiar love here, together with an inheritance hereafter in the kingdom of heaven. The necessity of o­bedience is rather established, than overthrown and refuted, by the scripture doctrine of our sal­vation by Grace.

TO conclude this discourse, therefore, let us take heed, while we acknowledge our salvation to be of grace, that we do not pervert this doctrine to the encouraging of licentiousness, either in our­selves or others. To the honor of God, and the gospel of his Son, we are bound to confess, that we are saved by Grace. But surely it is not to his glory, nor to the honor of the Christian reve­lation, to imagine that we are saved by grace in any such sense, as would render obedience to our Saviour's commandments unnecessary. On the contrary, it would be highly dishonourable to both, to conceive thus. Such an imagination does, in effect, devest God of his holiness, and all his moral perfections. It is to represent him as giving men a dispensation for indulging their lusts, by an express revelation from heaven. For, in truth, what else is it, to assert that the gos­pel [Page 124] is a dispensation of grace, in such a sense, that even those who live and dye in their sins, are not excluded by the terms of it, from the hope of im­mortal happiness? And that the gates of heaven are set open to all those who believe, whether they work righteousness or work iniquity? If this is not to represent God as being indifferent to virtue and vice; if it is not to abuse his grace, and turn it into lasciviousness; if it is not to make Christ the minister of sin, rather than the Saviour of men from it; it will be impossible to say what is really so; yea, that any thing can be so. Nor can there be a greater dishonor done to Christianity, than is done to it by those who represent it in this light.

SUPPOSE one of the wiser sort of Pagans, who had as yet never heard any thing concerning the gospel of Christ, should have an account given thereof to this purpose; ‘That it was a very gracious dispensation, inasmuch as it did not require in its professors, sincere piety, and the practice of virtue, as absolutely necessary to their being happy after death; but only re­commended these things as being decent, and a proper way of expressing our gratitude to God; and that the most vicious men, provided they hear and believe this revelation, trusting intirely to the righteousness and obedience of Him whose name it bears, should certainly obtain eternal life:’ What would such an intelligent Pagan [Page 125] naturally conclude? Certainly that this preacher of free Grace was beside himself; or, which is still worse, that he was a very abandoned man, and not only vicious himself, but desirous to corrupt others by his licentious doctrine. He would not believe that the religion, of which such an account was given him, was really a revelation from hea­ven; but would very naturally and justly con­clude it was the invention of some wicked man, or, at best the dream of a weak one. But yet I am bold to say, that this is, and must be, the account given of Christianity, by all those who deny the necessity of obedience thereto, and of personal righteousness; and who infer from the doctrine of our being saved by grace, that we may be saved without goodness. Take heed therefore, my Brethren, lest any man deceive you, and lest you deceive your ownselves, with vain empty words, and false hopes. "Be ye doers of the word, and not hearers only." And rest assured, that That doctrine which teaches that men may obtain salvation, without ceasing to do evil, and learning to do well; without yielding a sincere obedience to the laws of Christianity; (that That doctrine, I say) is not so properly called a DOCTRINE OF GRACE, as it is, a DOCTRINE OF DEVILS.

AMONGST other Things, the necessity of our being doers of the word, and not hearers only, in order to our obtaining the salvation revealed in the gospel, has been distinctly shown from this passage of scripture. But because St. James here speaks as if there was at least some danger of our deluding ourselves [Page 128] with an imagination, that obeying the gos­pel is not really necessary to the mentioned end, in the preceeding discourse I entered upon a consideration of those mistakes respecting this important point, into which many Christians have fallen, even from the early days of Christianity; and to which the Apostle refers in some parts of this epistle. The errors and delusions which I here intend, respect the general scheme of our salvation by Christ, and the nature of that covenant of grace, which is established in and by Him. Which er­rors and delusions, have, I suppose, chiefly proceeded from a misconstruction of cer­tain expressions in the writings of St. Paul. And indeed St. Peter observed long since, that in the epistles of this his beloved Bro­ther, there were "some things hard to be understood, which they that are unlearn­ed and unstable wrest—unto their own destruction."

THE expressions which seem at least as likely to be thus wrested by the un­learned and unstable, as any other in those epistles, are such as these; That we are ‘saved by grace; That we must be found in Christ, not having our own righteousness; and that we are justifi­ed by faith, without the deeds of the law.’ For from these, and such-like expressions, [Page 129] some have in fact imagined, that perso­nal righteousness, inherent holiness, or obedience to the Gospel, (call it which you please) is not really necessary in or­der to our acceptance with God, and to our obtaining the salvation revealed to us, and purchased for us, by Christ: And it is to be feared, that many, from age to age, have thus deceived themselves to their own destruction. These scripture expressions which have been perverted, so as to render the commandments of God of none effect, and to annul the obliga­tions to evangelical obedience, terminate nearly in the same point at last. How­ever it was proposed to consider them distinctly; and to show how far they are from countenancing any such licentious doctrines as have been grounded upon them. The former of them, viz. that we are "saved by grace," was considered in the last discourse.

LET us now proceed to a considerati­on of the second, respecting our being found in Christ, &c. The passage at large stands thus in the epistle. Philip. [...]. 7,—10. ‘But what things were gain to me, these I coun­ted loss for Christ; yea doubtless, and I count all things but loss for the excel­lency of the knowledge of Christ Jesus my Lord; for whom I have suffered [Page 130] the loss of all things, and do count them but dung, that I may win Christ: And be found in him, not having mine own righteousness, which is of the Law, but that which is thro' the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death.’

THIS passage having been made great use of, in order to show, that our own personal righteousness is of little or no ac­count in the sight of God; and that the righteousness of Christ, imputed to us, and received by faith, is the sole ground of our acceptance with Him, I shall con­sider it the more carefully and distinctly. I will give some short and general ac­count of St. Paul's design here: And then point out more particularly, both what that righteousness is which he here dis­claims and renounces, and what that is which he builds his hopes upon, and glories in. From whence, I doubt not, it will appear, that he is so far from con­tradicting any thing which has been said upon this subject, concerning the necessi­ty of obedience to the Gospel, that he, in effect, asserts the same thing himself.

[Page 131] NOW it is to be remembred, and par­ticularly observed, for the right under­standing of this passage, that St. Paul was, both by birth and religion, a Jew: He had been educated in the principles and prac­tices of the Pharisees, as he himself in­forms us. He had been so zealous in this way, as to become, very early, a bitter enemy to the name and religion of Christ; and thus he continued to be, 'til he was miraculously converted to the Christian faith, in his journey to Damascus. And the passage quoted above, represents to us in general, how entirely his sentiments concerning religion, and the way of ac­ceptance with God, were changed from what they had formerly been:—how contemptibly he now tho't of many things, in which, while he was a Pharisee, he gloried in, and depended upon, as a sufficient and acceptable righteousness:—how highly he now accounted of Christ, whose name he was wont to blaspheme; and whose disciples he had persecuted:—how sollicitous he was to attain to that righteousness which the gospel prescribes, and to that Salvation which is therein re­vealed to sinful Men. This is the general design and scope of the passage we are considering. And surely a person newly converted from Judaism to Christianity, [Page 132] from a persecuting Pharisee to a disciple of Jesus, may well be supposed to under­value all his former attainments in religion, and to renounce all dependance upon them for salvation, without being sup­posed to undervalue that obedience which the gospel requires, or to renounce all de­pendence thereupon in the grand affair of his acceptance with God, and obtaining eternal Life. My meaning is, that it does not follow from the Apostle's disclaiming, and depreciating the former righteousness, that he must disclaim and depreciate the latter also. For tho' one may be really worthless and insignificant, the other may be truly valuable, and acceptable in the sight of God. The righteousness of a Pha­risee, may be contemptible, and yet the obedience of a Christian be of great price, and great efficacy with God. Unless it can be shown that the Apostle here re­nounces some other righteousness than a Pharisaical one, as that is opposed to the obedience and good works of a sincere Christian, this passage is not to the purpose of those who alledge it in order to prove, that a Christian's obedience is not that which entitles him to the salvation which Christ has wrought out, and which is re­vealed to us in his gospel.

[Page 133] LET us, therefore, as was proposed inquire a little more particularly, what righteousness that is, which St. Paul re­nounces? whether it is only the righte­ousness of a Pharisee, or the obedience and good works of a Christian? And for the resolving of this point, let us go to the preceeding context, where he gives us an account of what, as a Jew and a Pharisee, he had formerly valued himself upon.

IN opposition to the unconverted Jews, who relied upon their external privileges, upon their circumcision, and other ritual observances, he says— We are the circumci­sion, which worship God in the spirit, and re­joice in Christ Jesus, and have no confidence in the flesh, ver. 3. As if he had said, "The Jews vaunt of their being circumcised: But we Christians, altho' we may not have externally received that rite, are yet the true spiritual seed of Abraham, being circumcised in heart, which is the thing signified by that outward sign. We are more truly the circumcision, according to the spiritual meaning of the law, than they who glory only in the visible sym­bole of internal purity: For we serve God in spirit and in truth; and glory in our relation to Jesus Christ, who is the end of the law; having no dependence on [Page 134] those carnal ordinances, and weak and beggarly elements, which they who are still zealous of the law, value themselves upon." Though I might also have confidence in the flesh. If any man thinketh he hath whereof he might trust in the flesh, I more. ver. 4. q. d. "Think not that I speak with con­tempt of these fleshly ordinances, from a principle of envy; or because I could not glory in the observation of them as well as others, if I judged this was any just ground of confidence. No: If such things might justly be trusted in; if any man whatever can, with reason, place his dependence upon things of this na­ture, I am bold to say that I myself can do it with as much justice and propriety, as any other person; yea with more than the greater part of those that do so." The Apostle proceeds to explain himself in the next words— Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee." ver 5. q. d. "You may judge by what follows, with how much more justice I could glory in Jewish privileges, and legal, ceremonious observances, than most other persons, did I value myself upon them. For I was circumcised exactly on the eighth day, according to the very letter of the law; [Page 135] which is more than every Jew can boast. I descended directly from the loins of Israel; and am one of the tribe of Benjamin, who was so peculiarly beloved of our common Father: I am not a pro­selyte, nor the son of a proselyte, but a natural born Jew, a branch sprung up from the original stock of the Hebrews: And I was moreover one of that sect, which is of the greatest note and reputa­tion amongst the Jews, the sect of the Pharisees." The Apostle proceeds with the catalogue of his privileges, &c. Con­cerning zeal, persecuting the church; touch­ing the righteousness which is in the law, blameless. ver. 6. q. d. "Nor was I one of the cold, lifeless professors of the Jewish religion: So far from it, that I distinguished myself by my zeal for it; yea, so warm and sanguine was I in the cause, that I exerted myself to the utmost, to beat down all that did, or seemed to oppose it; and accordingly became a violent persecutor of the church of Christ. And, to sum up all in one word, I was so strict an observer of the law of Moses, ac­cording to the common way of interpre­ting it, that no person, however critical and zealous, could blame me, or tax me with deviating from the righteousness of it."

[Page 136] NOW these are the things which St. Paul asserts, gave him greater ground of confidence, and glorying in the flesh, than most of his countrymen, who still adhered to the law in opposition to the gospel, could pretend to: Upon which, however, he renounces all dependence for righte­ousness, and acceptance with God. But it will be proper to inquire more particu­larly into the Apostle's meaning, in the last words quoted above, where he says that he had been blameless, touching the righteousness that is in the law; this being, as I apprehend, a point of considerable importance. By this, then, I think he must intend one or the other of the three things following: Either,

1. THAT he had been, in the most strict and proper sense, perfect and sin­less: Or,

2. THAT he had been blameless and perfect in a lower and less proper sense; as other good men under the law were said to be, notwithstanding some deviations from their duty: Or,

3. THAT he had been blameless with relation to the ceremonial part of the law; which it seems, the Jews of that corrupt, degenerate age, generally esteem­ed the most excellent, and chiefly gloried in.

[Page 137] THE righteousness which the apostle here intends, whatever it be, he certain­ly disclaims as an insufficient ground of trust and dependence, in the next words.— But what things were gain to me, those I counted loss for Christ. The connecti­on plainly shows, that he contemned and dispised all his former righteousness, in comparison of that which is of God by faith.

NOW we may be very certain that the Apostle is not to be understood in the first sense mentioned: He does not mean, that he had perfectly kept the whole law of MOSES, in its greatest extent and lati­tude. For (1) it is generally acknow­ledged by Christians, that that law com­prehends the law of nature, as well as the law of ceremonies, and carnal ordinan­ces: In which latitude, our Saviour him­self expounds it. (2) St. Paul himself says expressly, in his epistle to the Romans, that all, Jews as well as Gentiles, have sin­ned; that all the world is become guilty before God; and that every mouth must be stopped. In which places he cannot be supposed to speak exclusively of him­self. (3) We divers times find him la­menting the sins which he had commit­ted, while he was in his Jewish state; particularly that of persecuting the church [Page 138] of Christ. (4) If he had been perfect in this sense, he could not have undervalued such a righteousness, or needed any other. For a perfect righteousness is undoubtedly sufficient for any man: And the language of the law itself is, "That the man that doth these things, shall live in them." From these considerations, not to mention any more, it is evident that St. Paul, by his having been blameless touching the righ­teousness which is in the law, could not in­tend that he had perfectly obeyed the law in its utmost latitude and rigor.

IT remains, therefore, that he is to be understood either in the second or third sense mentioned: i. e. That he had been blameless and perfect, as other good men under the law, were said to be, not­withstanding some deviations from it: Or that he had, with the greatest punctu­ality, observed the ritual part of it, as contradistinguished from the moral. Let us consider, which of these things he in­tends. And that he is to be understood in the last mentioned sense, will, I think, appear very probable at least, from the following considerations.

1. IT does not appear from St. Paul's story, as we have it in the new testament, that he was really a good man, antece­dently to his conversion to the faith of [Page 139] Christ; or that he had any righteousness besides that which was proper to his sect, as a Pharisee. And how much this righte­ousness consisted in outward formalities, and ceremonious usages: how little of good morality went into the composition of a Pharisee's righteousness; how far it [...]ell short of that sincere piety and undissem­bled virtue, which was essential to a right­eous character, even under the law of Moses, no one can be ignorant, who has read the gospel, with due attention. That which our Saviour terms, The righteous­ness of the scribes and Pharisees, did not in­clude in it real sanctity of heart and man­ners; such as good men under the law were the subjects of. If it had, he would not surely have told us, that except our righteousness exceeds it, we cannot enter into the kingdom of Heaven: For it will not, I presume, be doubted but that all truly pious and holy men, whether under the legal or evangelical dispensation, shall not actually be admitted into that king­dom hereafter. How does it appear, that the Apostle was a better man than those of his sect generally were; who, as is plain from our Saviour's account of them, were not only imperfect, as the best men are in this world; but destitute of that righteousness which is attainable; and of [Page 140] which many good men under the law were actually the subjects? It is not very easy to reconcile the supposition of Saul's being a good man, with the known fact of his being so bitter a persecutor of the church; and his continuing to breath out threatenings and slaughter against it, for so long a time together. To desire to do the will of God, is essential to the charac­ter of a good man: And our Saviour had said, That ‘if any man would do his will, he should know of his doctrine whether it were of God, or whether he spake of himself.’ Can it easily be supposed, then, that Soul, had he been really a good and upright man, could have been, for so long a time, under a mistake in this matter; and been so outrageously zealous as he was, to extirpate the religion of Christ? I will not absolutely deny the possibility of this; but yet think it is very improbable. Besides, St. Paul seems, in some of his epistles, to attribute his be­coming a good man, to his becoming a disciple of Christ; particularly where he says, that it was "the law of the spirit of life in Christ Jesus, that had made him free from the law of sin and death." Now if his conversion from sin to God, was co­temporary with his conversion from Ju­daism to Christianity; (which is probable [Page 141] from the account he gives of himself) it follows, that by the righteousness which is in the law, he must mean only that external, pharisaical righteousness before-mentioned; not that internal and sanctity, of which good men were the subjects un­der the mosaic dispensation.

IT will perhaps be objected, that St. Paul declares he verily tho't with himself that he ought to do those things which he did, contrary to the name of Jesus of Nazareth; that he had lived, before his becoming a Christian, in all good conscience towards God: And that this supposes him to have been a righteous man, in the qualified sense of scripture, antecedently to his conversion to the faith of Christ. However this seems not to be conclusive and satisfactory: For there are doubtless many wicked men who act con­scientiously, especially in the business of persecution, when their heads are heated with religious, party-disputes, and their hearts burn with a false zeal. Men may act conscientiously, for the time, in things of this nature, and indeed in almost all others; and yet not be truly good and virtuous. When our Saviour tells his dis­ciples that ‘the time would come, when whosoever killed them, would think that he did God service;’ I suppose none [Page 142] imagine that he means good and virtuous men would do thus, merely because they are supposed to act conscientiously towards God, thinking they do service to him. No; The obvious sense is, that men of corrupt minds, and destitute of the truth, would be so infatuated, so blinded with bigotry, and enmity against the gospel, that they would persecute even to death, the preachers and professors of it, not on­ly without pity and remorse, but even with a firm perswasion that they were discharging their duty to God; i. e. with a good conscience towards Him. It is not therefore implied in what the Apostle says of himself, that he had been a truly right­eous, good man. It does not neces­sarily, or naturally, amount to any thing more than this, all circumstances being considered; viz. That he had been zeal­ous in the religion he professed; a con­scientious observer of the law, as interpre­ted by the Pharisees; and that when he was embruing his hands in the blood of the innocent, he was so far from doing what he knew to be sinful, that he fol­lowed the dictates of a mistaken con­science. All which is rather an evidence, that the light within him was then dark­ness, and that he was depraved to great degree, than that he was really the pious [Page 143] man, and strict moralist, which some sup­pose him to have been.

2. THAT the Apostle is not to be un­derstood as asserting that he had been a careful observer of the moral part of the law, appears from hence. He is here arguing against the Jews; and evidently speaks of the righteousness which is in the law, according to the notions and inter­pretations thereof, which generally pre­vailed amongst them: He reasons with them, or rather against them, upon their own principles, in order to confute them the more effectually. And is it not ma­nifest from the new testament, that the righteousness which the Jews of this time, especially the Pharisees, laid the greatest stress upon, and chiefly gloried in, was a mere ceremonious, or ritual righteous­ness? a righteousness, which had little or no concern with their hearts and morals? This was evidently the case. And it is much the most natural supposition, that St. Paul here uses these terms, [the right­eousness which is in the Law] in the jewish sense of them; intending such a righteousness thereby, as these words would have signified in the mouth of a common Pharisee. It was not directly to his purpose, to use them in any higher, or more exalted sense.

[Page 146] 3. THIS is farther evident, ‘Because he speaks of such a righteousness as was reckoned matter of confidence in the flesh; which is his way of describing the positive part of the Mosaic law, which was of a carnal nature, related to, and affected the flesh; whereas the moral righteousness therein required was not fleshly; nor is it, that I remem­ber, ever spoken of as such.’ ^*

4. THE particular things which the Apostle enumerates in this passage, as giv­ing him greater reason of confidence and boasting, than many others could pretend to, are all relative to the Jews, and the mosaic oeconomy;—his lineal descent from Abraham, circumcision, &c. He does not so much as hint at any particular branch of true moral righteousness, which he could justly lay claim to, unless his perse­cuting zeal can be looked upon as such. Now if the Apostle had really intended to represent himself as a pious, virtuous man, antecedently to his becoming a Christian, can it be supposed that he would have in­stanced only in his Jewish privileges, and [Page 145] things of a ceremonious, external nature? Is it not much more natural to suppose, that he would, in this case, have instan­ced in the great and important precepts of the moral Law, which he had care­fully observed? He certainly knew, at the time of his writing this epistle, what­ever he did before, that the keeping of these latter commandments, was much more commendable, and acceptable in the sight of God, than the things of which he speaks; but yet wholly omits them. This is, I think, a plain demonstration, that by his having been blameless touch­ing the righteousness which is in the law, he means no more, than that he had kept the ceremonial law with the utmost pre­cision and exactness; so as to stand, in that respect, at least upon an equal foot­ing with any of his countrymen.

5. IF by the righteousness that is in the law, the Apostle had intended the moral purity and good works required thereby; it is not supposeable that he would have spoken of it, in the verses immediately following, in such strong terms of contempt as he does; saying that he counted it loss and dung. Indeed he often speaks, in other places, of the most compleat righteousness of the best men, as imperfect; as attended with some faults and failings; and therefore [Page 146] insufficient to justify them before God, according to the rigor of law: But this is a very different thing, from styling such a righteousness loss and dung: Nor do the scriptures any where authorise our speaking of the moral virtues of good men in such contemptuous lan­guage. This is inconsistent with the whole spirit, and the constant language of scripture; wherein the moral virtues of good men are always mentioned with honor, and the highest epithets of commendation. But if we suppose the Apostle intends only those Jewish privi­leges, and that ceremonious righteous­ness, wherein the Pharisees chiefly trust­ed, without any reference to the weigh­tier matters of the law; it will be easy to account for his speaking of such a righte­ousness in the manner he does. This righteousness, not containing in it any thing truly good, but consisting merely in the form of godliness without the power, might be fitly enough compared to dung, or to filthy rags; and renounced as a worthless thing. But to speak in such reproachful language of the moral virtues, which consist summarily in the love of God and man, and an imitation of the divine perfections; is, in itself so absurd, and approaches so near to profanity and [Page 147] blasphemy, that I cannot think so wise and good a man as St. Paul could ever be guilty of it. He always speaks in quite a different strain concerning obedi­ence to the moral part of the law; tho', as was said before, he asserts that no man has so exactly and perfectly obeyed the law, as to be justified thereby; and therefore admonishes us to rely upon the grace of God in Christ Jesus, as revealed in the Gospel, for acceptance with him.

FOR the several reasons mentioned, I think we may conclude, with a good degree of certainty, that when the A­postle declares he had been "blameless touching the righteousness that is in the law", his meaning is not, that he had been sinless; nor even that he had been a strict observer of the moral part of the law, so far as is consistent with common human frailty: But only, that he had been righteous in the pharisaical sense of the word; that he was possessed of the righteousness which that sect trusted in; which gave them confidence in the flesh; and which consisted almost wholly in cer­tain external privileges, and ceremonious usages; as appears fully from the new-testament, particularly from the following passages—"The Pharisees and all the Jews except they wash their hands eat [Page 148] not—And many other things there be, which they have received to hold; as the washing of cups and pots, and brazen vessels and tables"—"Woe unto you, Scribes and Pharisees, hypocrites; for ye tythe mint and anise and cummin, and neglect the weightier matters of the law"—"Ye make clean the out-side of the cup and the platter; but within are full of extortion and excess—Ye are like un­to whited sepulchres, which indeed ap­pear beautiful outward; but are within full of dead mens bones and all unclean­ness: Even so ye appear righteous unto men; but within ye are full of hypocrisy and iniquity"—"Ye make void the law of God thro' your traditions."—These passages give you a true Idea of the reli­gion chiefly in vogue, in the days of our Saviour and his Apostles; I mean a­mongst the Jews, especially the sect of the Pharisees, that strait sect, to which St. Paul says he belonged. And this is manifestly the righteousness which this Apostle intends in the passage we are considering; which he calls the righteous­ness that is in the law; and his own righte­ousness. This is that righteousness which he once depended upon, accounting it gain to him; and which he afterwards renounced, accounting it no better than [Page 149] loss and dung, in comparison of the righte­ousness which is of God by Faith. Nor can there well be a greater perversion of his meaning, and true design, than to repre­sent him as speaking in this manner con­cerning that real holiness and moral good­ness, by which men are made like to the blessed God himself.

LET me make one short reflection here before I proceed any further. Since it is plain that the Apostle, by his own righteousness, which he renounces in such strong terms of contempt, means only his Jewish priviledges, and an external phari­saical righteousness; this shows the absur­dity of applying what is here said to the virtues and good works of Christians; of those Persons who live under the Gospel-dispensation, and practically conform themselves to it. Such persons, are often told, that they must have no dependence upon their own righteousness, their virtues and good works; that this righteousness, is no better than dung, &c. And all this loose, irrational kind of talk, is pretended to be grounded upon, and supported by, the doctrine of St. Paul; particularly in the passage now under consideration. Whereas it is very manifest, that this great Apostle had not the least reference to the good works of Christians; nor even to [Page 150] the moral duties required by the law of Moses; but only to that superficial, cere­monious righteousness, in which the Pha­risees were wont to trust and to glory; a righteousness altogether different from, and inferior to, that which is intended by those, who so zealously warn us not to have any dependence upon our obedi­ence to Christ's commandments; so total­ly different from it, that no argument can be drawn from one to the other. And how well soever those may mean, who apply what the Apostle says concerning his own righteousness, while he was a persecuting Pharisee, to evangelical obedi­ence; it is demonstrable that they grosly wrest his meaning; and instil very false and pernicious notions of religion into the minds of Christians.

BUT to proceed: Having seen what the apostle here intends by his own righ­teousness, the righteousness which is in, or of, the law; and which he disclaims as being of little or no value; let us now inquire what it is which he opposes thereto; and in which he trusts and triumphs.

NOW he tells us, that he despised his own former righteousness; and account­ed it as loss and dung, for [or in compa­rison of] the excellency of the knowledge of [Page 151] Christ Jesus his Lord:—that he might win Christ, and be found in him—having the righteousness which is thro' the faith of Christ; the righteousness which is of God by faith; that he might know him, and the pow­er of his resurrection, and the fellowship of his sufferings, being made conformable unto his death—The several things here men­tioned, the Apostle opposes to his former righteousness, while he was a Pharisee. Let us consider them distinctly, that we may see, whether they do not comprise in them obedience to the gospel? and consequently, whether the Apostle does not rather oppose his own righteousness, which was of the law, to evangelical pu­rity and holiness, than to the righteousness of Christ imputed?

THE first thing he mentions is, the ex­cellency of the knowledge of Christ Jesus his Lord. By which knowledge, if he di­rectly intends nothing more than a gene­ral speculative knowledge of Christ, and the gospel-dispensation; yet this will make nothing against the worth and im­portance of evangelical obedience. But if, as it is most probable, he means what some call a practical experimental know­ledge of Christ; or such a knowledge as is productive of obedience to his com­mandments; then this is not only no ob­jection [Page 152] against, but a direct confirmation of, what has been said upon this point. For the Apostle's sense will then be, that he contemned his former, pharisaical righ­teousness, as worthless, in comparison of that real purity and sanctity, of which those are the subjects, who truly know Christ. And in this complex sense, the knowledge of Christ is often to be under­stood in the new testament: i. e. it com­prehends both a speculative knowledge of him, and a frame of mind, and an ex­ternal behaviour, conformable thereto. Thus it is said, Hereby do we know that we know him, if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a Lyar and the truth is not in him. So it is said to be life eternal, to know the only true God, and Jesus Christ, whom he hath sent. This must mean, to know God, and his only begotten Son, so as to love and serve them, in the man­ner the gospel requires us to do. For surely it is not life eternal to know God, if in works we deny him.

THE Apostle adds— That I may win Christ ^†. His meaning is, that he might [Page 153] have Christ for his Saviour; that he might be interested in the redemption wrought out by him, in conformity to that me­thod, and to those terms of acceptance with God, which the gospel reveals. The expression here used is so general and indeterminate, that no argument can be drawn from hence, either for or a­gainst, what I am now more particularly endeavouring to show.

THE Apostle subjoins— and be found in him. The phrase [being in Christ] is u­sed in a twofold sense in the new testa­ment. Sometimes it intends no more than an outward profession of his name and religion; or being a member of his visible Church, which is his body. At other times it means being in him as his true disciples and followers: and interest­ed, by faith and sincere obedience, in that salvation which he has purchased for all such. Thus the Apostle John explains it; "He that keepeth his commandments, dwelleth in him." And St. Paul himself; [ Rom. 8. 1.] "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but af­ter the spirit." Agreably hereto, it is said in the apocalypse, that blessed are the dead which die in the Lord—; for they rest from their labours, and their works do fol­low [Page 154] them." From these several passages it appears, that to be in Christ, in the most eminent and important sense of the Phrase, is to be interested in the redempti­on and salvation which he has wrought out, by keeping his commandments; by walking after the spirit; or by doing those good works, which are said to follow the righteous into another world, when they depart out of this.

NOW when the apostle expresses his ardent desire, that he might be found in Christ; it seems most natural to under­stand him in this latter sense, i. e. as wishing to be found and acknowledged at last, as one of Christ's faithful servants; one of those, to whom the great and pre­cious promises of the gospel are made. We can scarce suppose that he would ex­press so great a sollicitude as he here does, to be found in Christ, only by an out­ward and formal profession of his religi­on; or by faith alone, as it is opposed to evangelical obedience. To be found in Christ in this sense only, he certainly knew would avail him nothing at the last day. And if we understand him in the other, as we ought undoubtedly to do; surely there is nothing here which looks like disparaging, or undervaluing, the virtues and good works of Christians; or which [Page 155] intimates that the Apostle disclaimed all trust and dependence upon his living in obedience to Christ's laws. His words imply the direct contrary: viz. that he earnestly desired to be a faithful and o­bedient servant of Christ, as the only way of obtaining salvation by him.

THE Apostle goes on— Not having mine own righteousness, which is of the law; but that which is thro' the faith of Christ; the righteousness of God by faith. What he means by his own righteousness, which was of the law; has been particularly shown above; viz. his Jewish priviledg­es, and his strict adherence to the cere­monial part of the law, according to the custom of the Pharisees. So that the in­quiry now is only, what St. Paul intends by the righteousness which is thro' the faith of Christ, the righteousness which is of God by faith; and which he opposes to that righteousness of the law, on which he had formerly relied.

NOW by this he may possibly mean, that real holiness of heart and manners, which is the genuine effect of faith, of faith in Christ, and in God thro' him. Agreable to this interpretation, we read of faith that worketh by love, that over­cometh the world, and the like. And e­vangelical righteousness, or that holiness, [Page 156] the root and principle of which is faith; as it might be properly enough termed the righteousness which is thro' the faith of Christ, or the righteousness of God by faith; so it might, with equal propriety, be opposed to Jewish priviledges, and an external, pharisaical conformity to the law of Moses. And this righteousness might be said to be of God, in contradistinction to the other, either because it is that righ­teousness, which He has prescribed and required, and promised to accept; or be­cause it is attained by grace and help de­rived from Him. And if we understand the Apostle thus, as many do, not with­out some appearance of reason; this pas­sage will surely make directly against those, whose practice it is to speak con­temptuously of Christian obedience; and to represent it as being of no efficacy to­wards procuring Acceptance with God, and eternal life. Nor does this interpre­tation render the obedience and atone­ment of Christ needless; for it is only thro' him, that our imperfect righteous­ness is accepted and rewarded.

However, there is another interpretation, which seems rather more agreable to the doctrine and language of St. Paul in other places; and which is, I think, to be prefer­red accordingly. By righteousness here, I [Page 157] understand not any holiness or good works of men; any obedience which Christians perform; but pardoning mercy, accep­tance and justification, with God; as the same word is sometimes used. ^‡ Of such pardoning mercy, or justification unto life, we become the objects, by faith in Christ, or by the gospel of Christ, in op­position to the law. For it is else-where said, that by the deeds of the law no flesh shall be justified; because all have sinned. God has graciously ordained another way, in which transgressors may be accepted and justified of him; viz. thro' faith in his Son, who is the propitiation for Sin. And the mercy of God thus revealed to sinners in the Gospel, is here called His righteousness thro' faith. And God's ac­cepting sinners in this way, is what the Apostle else-where expresses by his ^* im­puting [Page 158] righteousness without works; and his counting faith for righteousness. But then it is to be particularly observed, that tho' faith is here, and in other places, opposed to the works and righteousness of the Mosaic law, properly so called; yet it is not opposed to evangelical obe­dience, as if it was by believing in Christ, exclusively of submitting to his will and commandments, that we are accepted with God, and intitled to eternal life. For throughout the new testament, when the blessings of pardon, acceptance with God, and eternal life, are annexed to [Page 159] faith; faith either means the gospel-dis­pensation in general, as opposed to the mosaic, or else it is to be taken in a com­plex sense, and intends both believing the gospel, and an hearty submission and o­bedience thereto. Nor can it be other­wise understood, without making the scripture contradict itself; as will appear more particularly in the two following discourses, concerning justification by faith.

UPON the whole, the sense of the A­postle here, where he expresses his desire to be found in Christ, not having his own righteousness; but that which is thro' the faith of Christ; the righteousness of God by faith; may be taken in the following para­phrase: q. d. "It was, and still is, my great concern to be found a true disciple of Jesus Christ; interested in the mercy of God thro' him, and intitled to the sal­vation purchased by him:—Not depend­ing upon my privileges as a Jew; nor desiring to appear in that legal ceremoni­ous righteousness, of which I once tho't so highly; but relying wholly upon the pardoning mercy and goodness of God; which He has now clearly revealed and promised to those who believe in his Son, and obey his Gospel, whether they be Jews or Gentiles." This I take to be the true sense and spirit of St. Paul's words. [Page 160] And if it is, it is perfectly consistent with all that has been said in the preceeding discourses, concerning the necessity of e­vangelical holiness.

BUT the Apostle goes on— That I may know him, and the power of his resurrection, ver. 10. the former part. It is needless to add any thing here, concerning what the Apostle means by knowing Christ; this being no more, in effect, than a repeti­tion of what he had said before, concern­ing the excellency of the knowledge of Christ Jesus his Lord. But what does he intend by knowing the Power of Christ's resurrecti­on? This may be explained by such pas­sages as these: That Christ was raised for our Justification; that God has begotten us unto a lively hope by his resurrection from the dead; and, that every one that hath this hope, purifieth himself, &c. The resurrection of Christ is the great argument, by which the truth of the gospel is established:—that gospel, which is the basis of all our hopes; the charter of all our privileges as Christians; of our pardon, and title to eternal life. And the resurrection of Christ being considered in this light; and in connexion with his subsequent exalta­tion to glory, to appear in the presence of God for us; has a natural tendency to quicken us in running the race of piety [Page 161] and virtue set before us; to raise us from the death of sin, to newness of life; and to exalt our tho'ts, to those things that are above, where Christ sitteth at the right hand of God. Sentiments of this kind fre­quently occur in the new testament. And when the apostle expresses his desire to know the power of Christ's resurrection, the obvious sense thereof is, that he might experience the full and proper efficacy of this great doctrine upon his own heart, in the confirmation of his faith in the di­vine promises; in the elevation of his hopes above this world, and fixing them on things unseen and eternal; and so in inspiring him with zeal and fortitude and patience in doing the will of his risen and ascended master:—So that this is no evi­dence of the Apostle's making little or no account of personal righteousness and ho­liness; but an evident proof of the con­trary.

ST. Paul subjoins— And the fellowship of his sufferings, being made conformable to his death. The sense in general, may be this: The Apostle, we know, lived in times of great trial and persecution, being in jeopardy every hour, and dying daily. And his desire was, that, in all his suffer­ings and tribulations, he might suffer af­ter the manner that Christ did, in the same [Page 162] glorious cause of truth and righteousness, and with the like patience and resolution; that so he might have a sort of communi­on and fellowship and participation with him in his sufferings, and even in death, as well as in life, be conformed to his di­vine Master. A passage in his epistles to Timothy may, perhaps, illustrate his mean­ing here—"Therefore, says he, I endure all things for the Elects sake, that they al­so may obtain the salvation which is in Christ Jesus, with eternal glory. It is a faithful saying; if we be dead with him, we shall also live with him: If we suffer, we shall also reign, with him." Agrea­bly hereto, he tells the Colossians, Chap. 1. ver. 24. "That he now rejoiced in his sufferings for them, and filled up what was behind of the af­flictions of Christ, in his own flesh."—

BUT those words, being made conforma­ble to his death, will bear another con­struction. The Apostle's meaning may be, that he might die unto sin. Which interpretation is countenanced by some o­ther passages of scripture; particularly Rom. Chap. 6 ver. 4, and onwards. And because this passage may possibly be the best comment, both upon these words, and those preceeding, concerning the power of Christ's resurrection, I shall beg leave to give it at large—"Therefore we [Page 163] are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Fa­ther, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead, is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Know­ing that Christ being raised from the dead, dieth no more; death hath no more do­minion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof."

THUS I have endeavoured to explain this passage of Scripture, wherein the Apostle, renouncing his own righteous­ness which was of the law, as insufficient to justify him, and give him a title to e­ternal life, betakes himself to the pardon­ing mercy and grace of God, revealed in [Page 164] the Gospel of his Son, thro' faith. And I think it appears that those who apply it to the controversy amongst Christians at this day, concerning [...]aith and works, as if it favoured the modern notion of justi­fication thro' the perfect righteousness of Christ, imputed to us, and received by faith alone, intirely mistake the scope, and true spirit of the passage. It relates to an old dispute betwixt the unchristia­nized Jews, who boasted of their privi­leges, and depended upon an external, ceremonious righteousness; and the dis­ciples of Christ, who asserted the insuffi­ciency of such a righteousness, and the necessity of having recourse to the par­doning mercy of God, as revealed to Sinners thro' his Son. And that which the apostle here expresses so ardent a de­sire after, is neither more nor less than this, that he might be, both in faith and practice, a Christian, in order to his be­ing intitled to the divine acceptance, and life eternal. It is a gross perverting of scripture, to interpret this passage, as if the Apostle had been speaking of faith and works of righteousness, in the modern sense of those terms, opposing one of them to the other; and representing the former, exclusively of the latter, as what intitles us to the Salvation purchased by [Page 165] Christ. Nothing could well be more re­mote from his true design; or more in­consistent with the general tenor of scrip­ture. It may be added, that giving this turn to the passage has a natural and di­rect tendency to make Christians less cau­tious and circumspect, less careful to live up to their profession, than they ought to be.

ALAS! could sorrow enter the mansi­ons of the blessed, how would it affect this holy Apostle to see his doctrine abu­sed to the encouraging of Vice and licen­ciousness, to the destruction of those souls, for which Christ died! We cannot be ignorant how sollicitous he was, while he was fulfilling the ministry which he had received of the Lord, that Christians should adorn their lives with a conversa­tion becoming their high calling of God in Christ Jesus; and how much he was grieved when he saw any contradict their profession by their behaviour. In this very epistle, yea in this very chapter, a part of which we have been considering, he has left us a proof hereof. "Many walk, says he, of whom I have told you oft, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their [Page 166] shame; who mind earthly things." Nor was he less careful to live piously and virtuously himself, lest he should fall short of salvation at last, than he was to inculcate the practice of religion upon o­thers. Both his manner of preaching, and his manner of living, with the great motive of it, may be judged of by the following passage in his first epistle to the Corinthians—"Know ye not that they which run in a race, run all; but one receiveth the prize: So run that ye may obtain. And every one that striveth for the mastery, is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible. I there­fore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a cast-away." This, surely, is not the language of One, who thought his Salvation secured by faith in the righ­teousness of Another, without holiness, and perseverance therein to the end. But it is the language of One, who looked upon his future well-being, as suspended on the condition of his being righteous himself, and continuing patient in well-doing.

[Page 167] IF it should be objected, that this doc­trine leads men to trust to their own righ­teousness; I answer it is very reasonable they should do so, in one sense; and the holy scriptures sufficiently warrant it. God has assured us, on one hand, that the unrighteous shall not inherit His kingdom; and on the other, that the righteous shall shine forth as the Sun in the kingdom of their Fa­ther. Certainly then good men may so far trust to their own righteousness, as to believe it will be available with a graci­ous God, thro' the Mediator; so as to procure eternal life for them. Thus far to trust thereto, is not to be self-righteous, in the bad sense of the term; nor to put a greater value upon our sincere obedi­ence, that God himself is pleased to put upon it in his Word. And thus far it is evident St. Paul himself trusted to his own righteousness, which was of the Gos­pel, when he said, "I have fought the good fight, I have finished my course, I have kept the faith; Hence forward there is laid up for me a crown of righ­teousness, which the Lord, the righteous Judge, will give me at that day."

INDEED, since we cannot be profita­ble unto God, it is manifest that we cannot merit any good from him. This is im­possible, not only for such imperfect sin­ful [Page 168] creatures as we are; but for those of the highest and most perfect order. The very notion of merit with regard to God, is a gross absurdity and contradiction. It proceeds from a foolish imagination, that the services of his creatures are, some way or other, really beneficial and ad­vantageous to him. If we conceive thus, it is very natural then to think, that we may make Him our debtor; and merit something of him in return. But, to use the words of St. Paul, "Who hath first given unto him; and it shall be recom­penced to him again? For of him, and thro' him, and to him are all things." Whenever we come to have just concep­tions of God, and of ourselves, and of the relation in which we stand towards Him; when we consider Him as a Being absolutely independent and self-sufficient, whose goodness alone prompted him to give us existence at first; and who go­verns us, not for his own sake, but only that we may be happy in loving him, and doing his will; these sentiments will effectually root out all that pride and va­nity of heart, from whence the notion of merit springs. We shall then be fully sen­sible, that we are with relation to Him, unprofitable servants, even tho' we should do all those things that are required of us; [Page 169] and consequently, that we are indebted to his goodness, bounty, and free grace, for all the happiness we receive from Him, whether in this world or another.

NOTWITHSTANDING the holy scrip­tures assure us, that all the impeni­tent workers of iniquity shall be con­demned in the judgment of the great Day; notwithstanding they so plainly teach us, that only the pure in heart shall see God; notwithstanding we are so fre­quently admonished to be doers of the word; and not to hope for the favour of God, either here or hereafter, without forsaking our sins, and working righ­teousness; [Page 171] notwithstanding all these Things, I say, it is very hard to convince some people, that they cannot be accept­ed of God thro' Christ, upon other and easier terms than such expressions seem, at first view, to imply in them.

IN the two last discourses, I consider­ed, and endeavoured to refute, two mis­taken notions respecting this important point; which notions are grounded up­on a misconstruction of those expressions of scripture, that we are saved by grace; and, that we must be found in Christ, not having our own righteousness.—

THERE is another scripture-expression, which has not been less abused, to serve the cause of licentiousness, than either of the former. The expression I intend, is that which occurs divers times in the e­pistles of St. Paul; viz. That we are jus­tified by faith. This seems to have been the sheet-anchor, with many: And there­fore I shall examine the weight of it the more carefully, in this and the ensuing, discourse: not doubting but it will ap­pear too light for their purpose. The doctrine of the gospel undoubtedly is, that we are justified by faith; but it is a great mistake to infer from hence, that we are accepted to the divine favour, and entitled to eternal life, without unfeigned [Page 172] repentance, and new obedience. What­ever notions we may entertain of justifi­cation; it is still evident that every unre­formed Sinner, every one who hears the word, and does it not, is the object of God's wrath; and cannot become an heir of eternal life, but by being made free from sin, and having his fruit unto holiness. Peo­ple may amuse themselves with terms and distinctions, as long as they please; and ascribe their justification to whatever they will: But after all, the scripture is plain, that every wicked man is out of his Ma­ker's favour; and must continue so, till he ceases to do evil, and learns to do well.

BUT in order to my speaking with as little ambiguity as may be, upon the point before us; and to prevent misconstructi­on; I would premise a few things con­cerning the nature of justification. A short account hereof, will open the way for what is to follow, concerning the manner in which, and the terms upon which, we are justified before God.

THAT which is intended by justifica­tion in the new testament, may be better understood by a brief description, than by any formal definition of the thing.

NOW evangelical justification may be considered with relation to the Author of it; who is almighty God. For, says the [Page 173] apostle, "It is God that justifieth." And if we consider it under the notion of an ^* act of God; it is an act of his mer­cy, [Page 174] grace and favour, in contradistinction from his justice: For, says the same A­postle Paul, we are "justified freely by his grace." The truth, and the ground, of which assertion will appear, if we con­sider justification with regard to the sub­ject of it; or who it is that is justified; viz. a transgressor of the law of God, or a sinner: For says St. Paul, "God jus­tifieth the ungodly." All having sinned, justification must necessarily be of grace, entirely unmerited. God justifies no per­son under the notion of his being inno­cent, or perfectly righteous, whether in­herently or imputatively. Nor would the justification of such a one, be an act of grace; it would be only an act of justice.

IF we consider evangelical justificati­on, with relation to the great Mediator; it is his purchase, the fruit and effect of his Death. In other words, He, by what he has done and suffered for us, has laid the foundation for our being justifi­ed; according to God's appointment, and the oeconomy of the gospel. Ac­cordingly it said, that we are justified by the grace of God, thro' the redemption that is in Christ, whom God hath set forth to be a propitiation, &c.

[Page 175] LET us for the further illustration of the scripture notion of justification, con­sider what benefits are implied therein; and what privileges accrue to the subjects of it. Now that which is primarily in­tended hereby is, pardon, impunity, or exemption from the punishment due to sin, according to the law of God. That this is the first and most proper notion of evangelical justification, appears from the account and description which the apostle gives of it, Rom. 4. 5,—"To him that—believeth on Him that justifieth the ungodly, his faith is counted for righte­ousness: Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works; saying, Blessed are they whose i­niquities are forgiven, and whose sins are covered; blessed is the man unto whom the Lord will not impute sin." From this passage it is obvious, that to justify, to impute righteousness without works, to forgive iniquity, to cover sin, and not to im­pute sin, are expressions nearly synonimous, signifying in general the very same thing, viz. the remission of the penalty denoun­ced against the violators of God's law: So that justification is primarily, and most properly opposed to the marking and punishing of iniquity.

[Page 176] HOWEVER this is not the whole of what is implied in evangelical justificati­on. It is not a mere negative; but in­volves in it, positive blessings, and glori­ous privileges. For example; he that is justified, becomes, at the same time, an object of God's peculiar love; and, from a state of enmity, comes into a state of peace and reconciliation with Him. Thus the apostle tells us, that "being justified—we have peace with God, thro' our Lord Jesus Christ." And the person thus justified is, according to the gracious promises and declarations of the gospel, entitled both to God's peculiar care and guardianship in this world, and to glory in the other. He is accounted innocent and righteous, when absolved from his sins, in his Justification; and acquires thereby a right to happiness, as tho' he had never transgressed. There is not on­ly no condemnation belonging to him Rom. 8 1.; but he has, by virtue of God's gracious pro­mise, a right to the tree of life; and to enter in thro' the gates into the city. [...] [...]2. 14

THIS, in brief, is the scripture notion and idea of justification. Perhaps the term may be sometimes used in the new testament, in a more lax, vague, and in­determinate sense, so as to be applicable, as holiness is, to the whole collective body [Page 177] of professed Christians. But whether it is ever thus used, or not, is not mate­rial to the point in hand. For we are now speaking only of such a justification, as implies in it the forgiveness of sins, the special favour and friendship of Heaven, and a sure title to eternal happiness; and consequently such a one, as is peculiar to some, not common to all, who profess the religion of the Gospel.

AND the question now before us is, How this justification accrues to us? What terms and conditions those are, up­on which it is offered, and granted, to sinners? Whether we are, in this sense, justified only by faith, or believing, as faith is distinguished from repentance, and newness of life? Or by faith, considered in a larger sense, and as virtually com­prehending such repentance, and new o­bedience. It is acknowledged upon all hands, that many even of those who hear the glad tydings of the gospel, and have taken upon themselves the Christian name and character, are not the subjects of this justification. Many of them are, doubtless, as truly under condemnation, and as much the heirs of wrath, as if God had never revealed pardon and mer­cy to a sinful world. To what, then, is this distinction owing? In general it [Page 178] must be owing to this, that some com­ply with the terms, on which their justi­fication is suspended, while others reject them: for the terms are the same to all. God does not act the part of a Sovereign here, in justifying [...] man, and leaving another under condemnation. Tho' we have no right to prescribe rules of con­duct to Him; he has prescribed them to Himself; and according to them he in­variably dispenses the blessings of the new covenant, without respect of persons—Now that God has suspended the justifi­cation of sinners, not upon [...]aith only, in the restrained sense, mentioned above; but upon faith, considered as comprehen­sive of repentance from dead works, and of evangelical obedience ^*; I shall en­deavour to make manifest by several ar­guments.

[Page 179] BUT there is a vulgar prejudice, which I would beg leave briefly to obviate, here. Those who assert the necessity of evan­gelical obedience in order to justification, [Page 180] are often accused of holding, that good works are meritorious; and accordingly they are ranked with the Roman Catholicks in this respect. Than which conduct of their adversaries, there cannot well be a­ny thing more invidious, disingenuous and abusive. We constantly disclaim the doctrine of merit. We assert that Christ, by what he has done and suffered, has procured mercy, justification, and eter­nal life for us: Altho' we think that we cannot be justified, according to the te­nor of the new covenant, but by faith in, and submission to, our blessed Redeemer. And even after we have obeyed the gos­pel, we account it great grace in God to accept us, and to bestow eternal Life up­on us. Is this to teach that obedience and good works merit justification! Let us see how easily this charge might be retorted upon those that bring it. Faith, or believing, is as much our act, some­thing [Page 181] done by us, a [...] the loving of God or our neighbour. Yea, it is expresly called a Work, by our Saviour himself. John 6 [...] 28, 29. Now when they assert that faith is neces­sary to justification, and that this alone justifies, they attribute as much merit to faith, as we ascribe to obedience in ge­neral. Their faith is put into, and holds, the same place in this affair of justificati­on, with our obedience to the gospel. How meritorious with them, is that sin­gle act of obedience, believing in Him whom God hath sent! No; they will doubtless tell us, that they do not consi­der faith as what merits justification; but only suppose, that, according to the gos­pel covenant of grace, the justification which Christ has purchased, is annexed to believing; that they are justified up­on account of what He has done and suffered, not upon account of the inhe­rent worth and merit of faith. Very well: This sufficiently vindicates them from the imputation of making that one act, believing, meritorious of justification and eternal life. And in the same way do we clear ourselves of the charge of making obedience to the gospel, meritori­ous. It is only substituting the word o­bedience in the room of saith, thus: ‘We do not consider obedience as what me­rits [Page 182] justification; but only suppose, that, according to the gospel covenant of grace, the justification which Christ has purchased, is annexed to obeying him. We are justified upon account of what He has done and suffered for us; not upon account of the inherent worth and merit of our obedience.’

PUTTING the matter in this light, and thus turning the tables, does, I think, show, that we are as far from making o­bedience in general, meritorious, as they who tax us therewith, are from making their faith so. For to that faith, to that one act of obedience, they ascribe all the efficacy in the matter of justification, which we ascribe to faith and obedience conjunctly. And altho', in some of them, the bringing of such an invidious charge against their brethren, may be charitably imputed to ignorance; yet, in others, it is but too evident that it proceeds from something else.—

HAVING thus premised what seemed to be needful, I proceed now more di­rectly to what was intended; namely, to show, That justification, in that sense of the term, which has been explained a­bove, accrues to sinners, not by faith con­sidered exclusively of, and in distinction from, repentance and evangelical obedi­ence; [Page 183] but by faith, considered in a lar­ger sense, and as really comprehending such repentance and obedience in it. In the prosecution of which design, I shall do these two things:

First, Give some general account of those passages of scripture, where faith, may seem, at first view, to be opposed to obedience: and to be made, exclu­sively of it, the term or condition of jus­tification, on our part: And I shall show that there is no real necessity of putting such a construction upon them, they be­ing fairly capable of another. And

Secondly, I shall show positively, by various arguments, that they cannot possibly be understood in such a sense, in any to­lerable consistency with the general doc­trine of the new testament: And conse­quently, that when we are said to be jus­tified by faith, faith is not opposed to e­vangelical obedience; but is considered as including it, and the great principle of it.

First, I am to give some general ac­count of those passages of scripture, where faith may seem, at first view, to be op­posed to obedience; and to be made, ex­clusively of it, the term or condition of justification, on our part: And to show, that there is no real necessity of putting [Page 184] such a construction upon them, they be­ing fairly capable of another. It will not be expected that I should consider all the passages here referred to: I shall therefore select only a few of the principal of them; those upon which the greatest stress has been laid; which are in the epistles of St. Paul. And if a fair and natural ac­count can be given of them, without re­curring to the solifidian doctrine, this will be a clue to the understanding of all o­thers, either exactly parallel, or similar, to them.

WE may begin with that of the Apos­tle in his epistle to the Romans: There­fore we conclude, that a man is justified by faith without the deeds of the law. [Chap. 3. ver. 28.] Are not faith and obedience here distinguished from each other? And is not justification expresly attributed to the former, exclusively of the latter? I answer, that by the law is often intended the jewish dispensation, the law of Moses; and by faith, the dispensation of Grace by Jesus Christ. And if we understand the terms thus in this place, the supposed difficulty intirely vanishes. For then the meaning of the apostle will be no more than this, That a man is justified by the gospel, or in the method of the gospel, even without observing the law of Moses, and [Page 185] whether he be Jew or Gentile. The Jews cannot be justified by the law, which they have violated; but must have re­course to Christ, who is the end thereof for justification: And the Gentiles may, in this way, attain to justification altoge­ther without the law. So that both of them are upon one and the same footing, with relation to the divine acceptance. It is the gospel of God's grace alone, which can justify either of them; and in this method, one may be justified as well as the other. Now as the law, and faith, meaning thereby the mosaic, and the e­vangelical dispensation, are frequently opposed the one to the other in this man­ner, this interpretation is not unnatural; and indeed it is favoured by what imme­diately follows,— Is he the God of the Jews only? is be not also of the Gentiles? Yes, of the Gentiles also. Seeing it is one God, which shall justify the circumcision by faith, and the uncircumcision thro' faith.

THE proceeding context also favours this interpretation. The Apostle had been showing at large, that the Gentiles had transgressed the law of nature; and the Jews, the revealed law of God, the law given by Moses. From whence he con­cludes, [ ver. 19 and 20] that all the world, Jews as well as Gentiles, were [Page 186] become guilty before God; and so could not plead a legal righteousness for justifi­cation. In the three following verses St. Paul speaks of that gracious provision, which God had made in the gospel, for all sinners in common, whether under the mosaic law, or the law of nature; for there is no difference. By faith, by the gospel, or submission thereto, all sinners may at­tain to justification. The three next ver­ses contain a more particular account of the method in which this justification ac­crues to sinners; viz. by the grace of God, thro' the redemption that is in Christ; whom God hath set forth to be a propitiation, &c. In the next verse St. Paul triumphs over the boasting, self-righteous Jews, whose dependence, for justification, was not upon the Mercy of God in Christ, but upon their legal works,— Where is boasting then, says he? It is excluded. By what law? of works? Nay: but by the law of faith. As if he had said, what becomes then of that glorying, to which the Jews are so much addicted? It is entirely pre­cluded; and the very foundation of it destroyed. How is this done? by the law of Moses? No: but all boasting is effectually excluded by the law of faith; by the evangelical method of justification; which supposes that the subjects of it are [Page 187] transgressors; and which must therefore be of grace. The words which I pro­posed to explain, immediately follow; and they are an inference drawn from what had been said above; or rather the sum of it, expressed in a few words— Therefore we conclude, that a man is justified by faith without the deeds of the law. As if he had said, Since therefore the Jews have sinned as well as the Gentiles; since every mouth must be stopped; and all men be condemned, by law; and since God has revealed a gracious method of accep­tance with him by Christ, making no difference betwixt Jews and Gentiles; since these things are so, we may be as­sured, that how much soever the Jews may boast of their own righteousness, which is of the law, and despise the Gentiles; yet they neither are, nor can be justified, by their obedience to the law of Moses, (it being imperfect) but must have re­course to the law of faith, to the Gospel of God's grace in Christ Jesus: And in this way, the Gentiles may attain to jus­tification as well as they; even tho' they do not observe the law of Moses, nor have any thing to do with it.

NOW supposing this to be the true, as it is not an unnatural, interpretation of the passage; it makes nothing in favour [Page 188] of the doctrine of justification by faith, in the modern sense of the term faith; or as faith is opposed to evangelical obedi­ence. The amount of it is only this, that justification cannot come by the law of Moses; but only by a compliance with the gospel; by believing it, and heartily submitting to it.

BUT it has been observed, that the a­postle here speaks of the deeds OF LAW, without the article: From whence some have argued, that he does not mean par­ticularly the mosaic dispensation; but law in general, law absolutely taken: And if so, it is said, that faith is here opposed no less to evangelical works, than to the deeds of the Jewish law: And conse­quently, that believing justifies us, exclu­sively of obedience of any kind.

NOW tho' the Article is both used and omitted in the new-testament, in such a manner, that no stress can be laid upon a criticism of this sort; yet I will not con­tend about that point here. We will, if you please, take if for granted, that, by law, the Apostle intends not particularly the mosaic dispensation; but law in the most absolute, unlimited sense. Let us see to what his words will amount upon this supposition. And I think they will come nearly to the same thing, as to the [Page 189] particular point now before us. For then St. Paul's sense will be this: That all men having transgressed the law they were respectively under; the Jews, the revealed law of God, and the Gentiles, the law of nature; it is impossible that any should attain to justification in a way strictly legal. For in order to justificati­on by the deeds of law, of any law what­ever, it is necessary that those deeds should be exactly conformable to that law. And no mans deeds having been thus conformable to law, it is impossible that either Jew or Gentile, that any man whatever, should be justified in that way. It is necessary that grace and mercy in­tervene, in order to the justification of a transgressor. But tho' we are not justi­fied by the deeds of law, in the sense a­bove expressed; it does not follow that we are justified by faith or believing only, as faith is distinguished from repentance and newness of life. Nor is there any necessity of supposing that the apostle here uses the term faith in that restrained sense. Altho' we should suppose that faith is here used as comprehensive of evangelical o­bedience, when we are said to be justifi­ed thereby; this would not be inconsist­ent with what is immediately added,— without the deeds of law. There is no con­tradiction [Page 190] in saying that we are justified by faith, including subjection and obedi­ence to Christ in our idea of faith; and saying, at the same time, that we are not justified by the deeds of law: For the lat­ter is only saying, in other words, that we are not justified by a perfect righteous­ness; or by works exactly conformable to law. In short, tho' faith is here op­posed to the deeds of law, it is not oppos­ed to repentance, and evangelical holi­ness; but only to such a righteousness as would justify a man in the eye and sense of law; and so be inconsistent with grace in the Law-giver.

WHETHER, therefore, the Apostle is speaking only of the law of Moses, or of law in the most unlimited, absolute sense; it comes exactly to the same thing, as to the point now in question. Upon nei­ther of the suppositions is there any need of understanding him as opposing faith, to the obedience of faith, or to gospel holiness; but only to the deeds of law, in that sense wherein he uses these terms: Which sense is manifestly this, viz. works exactly corresponding to the demands of law, whether that of Moses, or that of nature. In this sense, it is indeed evident, that no man is justified by the deeds of law; because, as the apostle observes, all [Page 191] have sinned. But it may be still true that we are justified by our obedience to the gospel of Christ.

BUT I will go one step further here, by way of concession; and allow, for the present, that the Apostle opposes faith, not only to a legal righteousness, but even to all external acts of evangelical obedience. And even this supposition will not mili­tate in the least degree, against any thing I have said; or favour the common solifidian doctrine. Acts of external obe­dience, or good works, most properly so called, are such as proceed from an obe­dient and good heart; from a righteous principle within. It is the good tree only, that bringeth forth good fruit; and it is only a good man, out of the good treasure in his heart, that bringeth forth good things. An holy principle within, is considered in scripture as prior to good works; the latter being the exertions and operations of the former. And, as was said in the former part of this discourse, a man is justified in the sense of the gospel, and in the sight of God, assoon as he is possessed of this good principle; and, therefore, antecedently to his doing any of those good works, which flow from it: Yea, he is justified, tho' he should not live to per­form any good works at all. So that it [Page 192] may be allowed, consistently enough with what has been said, that the apostle here opposes faith, to all external acts of o­bedience in general; whether of o­bedience to law, or to the gospel. But yet it will not follow, that he opposes it to a principle of goodness and holiness in the heart; the necessity of which princi­ple, in order to our justification in the sight of God, is all that I am arguing for. Tho' this principle, wherever it is, will be actually, and always, productive of an obedient life, provided there is time and scope given for it to exert itself. So that none can be possessed thereof, ex­cepting those, whose external conduct is agreeable to the precepts of Christianity.—According to this last explanation of the apostle's words, faith is considered as virtually and radically, containing evan­gelical obedience; not as something dis­tinct from it: And therefore St. Paul does not here teach the doctrine of justi­fication by faith, in the modern sense; but the contrary.

IT appears, if I mistake not, from what has been said above, that there is no necessity of understanding the apostle, in this place as opposing faith to obedi­ence, in the way that many interpret him; or as asserting that we are justified [Page 193] by faith exclusively of obedience. His words will fairly admit of a different sense; which is sufficient to my present purpose.

THE next passage I shall consider, wherein faith and obedience may seem to be opposed to each other, is Rom. 9. 31, &c.—But Israel which followed after the law of righteousness, hath not attained to the law of righteousness? Wherefore? Be­cause they sought it not by faith; but as it were by the works of the law. This passage coincides so nearly, in sense and design, with that which we have been consider­ing, that the less needs to be said upon it. By Israel's following after the law of righte­ousness, is intended the Jews endeavour­ing to work out, or to perform, such a righteousness, as would, of itself and in its own nature, be sufficient to justify them in the sight of God. They hoped to be justified merely by a strict adherence to, and observation of the law of Moses. However, in the language of the apostle, they did not attain to the law of righteous­ness: i. e. they did not attain to that jus­tification unto life, which they were in pursuit of; but failed in the attempt. Wherefore? How does it come to pass, that they did not attain to justification? This question the apostle answers in the [Page 194] next words. It was because they sought to be justified in an improper manner; in a way wherein it is impossible that a­ny should be justified; neglecting that method which God had pointed out. It was because they sought it, not by faith, but as it were by the works of the law: or, by works of law; (for the article is here o­mitted.) The plain meaning is, that the generality of the Jews of this corrupt age, had rejected the Messiah, instead of sub­mitting to him, and seeking justification and eternal life, by him: They imagin­ed, that they were to be justified merely by obedience to law; and that they stood in no need of the grace of the gospel. For which reason, they did not attain to justification; it being impossible that justi­fication should come by law, unless where there is a perfect conformity thereto. It is manifest, that law, not tempered and relaxed by grace, must condemn all those that fall short of the perfection required by it. So that the Jews, whose sole de­pendence was upon their own legal righ­teousness, could not, in the nature of the thing, be justified in this way. Whereas the Gentiles (as the apostle observes in the preceeding verse) which followed not after righteousness, attained to righteousness, even the righteousness which is of faith: i. e. The [Page 195] Gentiles, who did not pretend to work out such a righteousness as would entitle them to justification in the eye of law; obtained justification notwithstanding; viz. that, justification which God has re­vealed in the gospel, thro' faith.

THERE is surely no necessity of sup­posing that faith and evangelical obedi­ence are here opposed to each other; as if righteousness, or justification, came by the former, and not by the latter. Faith is only opposed to an imaginary, legal righteousness; such a one as the Jews trusted to, despising and rejecting the grace of the gospel. And this passage will receive farther illustration from ano­ther, in the 10th Chap. of the same epis­tle, ver. 3 and 4. The apostle says, that the Jews, being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God For Christ, says he, is the end of the law for righteous­ness to every one that believeth. The sense is:—Altho' the mosaic dispensation was never designed for a law, in the exact observation of which, the Jews were to be accepted and justified of God; but had a typical reference to the Messiah, thro' whom, in a way of grace, justification comes; yet the Jews being ignorant of [Page 196] this method of justification thro' grace, which God has ordained for sinners; having perverted the law, which had a shadow of good things to come, from its ori­ginal meaning and true design; and vain­ly attempting to work out such a righte­ousness as would render the intervening of grace needless; such a one, as might give them a title to justification upon the footing of mere law; the Jews having thus mistaken the matter, have not sub­mitted to, but opposed, that method of justification which God has ordained and revealed, thro' faith. For Christ is typi­fied and prefigured in the law itself, as the end of it, for justification, to all those who believe in, and subject themselves to Him.—Is there any necessity of sup­posing that the apostle here opposes be­lieving in Christ, to obeying his gospel? It is plain, that he opposes believing, on­ly to the conduct of the Jews, who went about to establish their own righteousness; i. e. who expected to be justified upon the footing of mere law; not being sen­sible that they fell so short of the righte­ousness required therein, as to stand in need of the grace of the Gospel; and who, therefore, rejected the promised Saviour. This passage is, I think, ex­actly parallel to that, considered above. [Page 197] And in both of them, the term faith is u­sed in a complex sense, for believing in Christ, and sincerely obeying his gospel; not in the restrained sense of some modern divines; as if our justification were sus­pended on the former, exclusively of the latter: For which notion there is no foun­dation in the new-testament.

ANOTHER passage of scripture, where faith and obedience may seem to be op­posed one to the other, is Eph. 2. 8, 9. For by grace are ye saved thro' faith; (and that not of yourselves; it is the gift of God) not of works, lest any man should boast. Those words [and that not of yourselves; it is the gift of God] are incidental in the a­postle's discourse; and the sense of them has been much controverted. And since it is not necessary that the meaning of them should be ascertained, in order to a resolution of the particular point now be­fore us, I shall pass them over at present, and consider the passage independently of them. By grace are ye saved thro' faith—not of works, lest any man should boast. "Does not the apostle (as some argue) here plainly oppose gospel faith, and gos­pel obedience to each other? Does he not ascribe our justification wholly to the former; and deny that the latter is any cause or ground thereof? Is it not upon [Page 198] this foundation that he says, our salvati­on is of grace? And does he not intimate, that if works, or obedience, came in here, there would be some cause of boast­ing? Whereas, if we are justified solely by faith, or believing, there will be no room left for men to glory: All boasting will then be excluded." To this I an­swer,

1st. THAT the apostle is not here speaking particularly concerning our jus­tification; but concerning our salvation in general: "By grace are ye saved."

2dly. EVEN those who assert the doc­trine of justification by faith only, in op­position to evangelical obedience, gene­rally hold the necessity of works, or obe­dience, in order to salvation: (a distincti­on, the vanity of which will be shown in the next discourse) So that, this passage either proves nothing to their purpose; or it proves too much; and more than they are willing to allow, viz. that we are not only justified, but saved, with­out works.

3dly. IF it had been the apostle's in­tention to exclude every thing done by man, from being any occasion, ground or condition, of his Acceptance with God; (that so all cause of boasting might be taken away) he must then have ex­cluded [Page 199] faith also: For believing is our own act; and expresly called a work, by our Saviour, as has been observed before. Whereas St. Paul says, on the contrary, that we are saved by grace thro' faith. I would, if possible, express what I here intend, so us not to be misunderstood. It is said by some, that if our justification and acceptance with God, depended up­on our obeying the Gospel; upon any thing we do, be it what it will; then we should be justified, not by grace, but by works; and consequently there would be room left for boasting, which is not to be allowed. Well then, believing in Christ is our own act; it is our work, tho' not done without the divine Assistance. E­ven this, must therefore be excluded, ac­cording to the present argument, lest some ground of boasting should remain. Faith is as much excluded, by the present ar­gument, from having any hand in our justification, as obedience in any other respect. For whether our justification depend upon one act of obedience, viz. believing; or whether it depends upon many, there is still cause of boasting, if this way of reasoning be just. We may therefore conclude, that this method of arguing is not good; because it proves too much; and even makes the apostle [Page 200] contradict himself; for, tho' he disallows of boasting, yet he asserts that our salva­tion is connected with something which we do.—

4thly. ALL occasion of boasting seems to be taken away, if we exclude works from being any meritorious cause of our justification and salvation; even tho' they are not excluded from being the conditi­on of it. If we acknowledge our obedi­ence is very imperfect, so that we cannot be justified upon the footing of mere law; if we acknowledge, that we cannot claim Salvation as our due, by virtue of any works of righteousness which we have done; if we acknowledge ourselves in­debted for it to the grace of God in Jesus Christ; this, surely, leaves no room for boasting; tho' we may still very consis­tently hold, that our justification is sus­pended upon our hearty submission to Christ, and sincere obedience to his com­mandments. The asserting of this is not contradicting what the apostle says, that we are not saved by works; but perfectly consistent therewith. He intends no more, than that we are not saved upon the footing of mere law; by such works as would exclude grace; and leave room for boasting. And his meaning, I hum­bly conceive, might be expressed thus, [Page 201] more at large. "Take heed, that ye do not exalt yourselves, or over-rate your own works, to the dishonoring and sub­verting of the grace of God: For it is by His grace and free bounty, that you are saved; not in the way of obedience to law, considered as a covenant of works; but in the way of faith, which is reveal­ed thro' Christ, to the transgressors of Law. You are not saved by works, or by a legal obedience; or on account of the intrinsick value and merit of any thing you do. You have not obeyed a­ny law of works so perfectly, that salva­tion becomes your due. And of this I admonish you, lest any man should proud­ly boast; or think more highly of him­self and his works than he ought to do, to the dishonor of divine grace."

THIS appears to me to be the true sense of the Apostle. And if it is, the passage does not favour the doctrine of justifica­tion by faith alone, in the modern sense of the terms: But is perfectly consistent with the contrary scheme; wherein obe­dience to the gospel is supposed necessary in order to our acceptance with God. There is a wide difference betwixt saying, that we are justified and saved by works, merely upon the footing of law; (which is what the Apostle denies) and saying, [Page 202] that we are justified and saved, by believing in, and submitting to Him that was the End of the law for righteousness; and who has redeemed us from the curse thereof: (Which is what he denies not.) The former is, indeed, to subvert the grace of the gospel, and to leave room for boast­ing; the latter does neither; but duly exalts the grace of God; and leads us to think soberly of ourselves, as we ought to think.

IT is hoped, that what has been said upon these several passages of scripture, may serve in some measure for the illus­tration of others, which speak of our be­ing justified by faith, and not by works. Tho' I do not pretend, as yet, to have proved any thing more, than that these passages do not establish the doctrine which they are commonly alledged in support of. And this, certainly, they do not; because they fairly admit of another construction, than that which is put up­on them. If I have shown, that there is no necessity of supposing, that the sacred wri­ters intended, in these passages, which speak of faith and works, to oppose faith to evangelical obedience; this was all that I proposed to do, at present. In my next discourse, I shall show, that they cannot possibly be understood thus, [Page 203] in any tolerable consistency with the ge­neral doctrine of Scripture; and conse­quently, that when we are said to be justified by Faith, the term faith is used in such a latitude, as to involve in it that obedience to the gospel, the necessity of which was to be made evident.

IT is a very obvious inference from this passage of Scripture, That in order to the Salvation of our Souls, it is necessary we should be doers of the word, as well as hearers and believers of it; and that they who expect to be saved upon any other terms, delude, and impose upon, themselves. However, there is great reason to fear, that many persons do actually thus deceive their own selves, in a matter of the last importance; fondly imagining, from what [Page 205] the scripture says concerning our being saved by grace; being found in Christ, not having our own righteousness; and being justified by faith; that obedience to the gospel, is not an indispensable condition of our obtaining eternal life. I have therefore, in several discourses, been en­deavouring to undeceive those, who may have thus deceived themselves; and to guard others against the like fatal de­lusion.

IN my last discourse, I entered upon a consideration of those passages of scrip­ture, wherein our justification with God, is said to be by faith; by faith without works; without the deeds of law, and the like. From whence many have conclud­ed, that obedience to the Gospel was not necessary in order to our being justified; but that faith alone, (in the modern re­strained sense of the term, as it is distin­guished from repentance and newness of life) is available thereto. It has been shown that there is no necessity of under­standing the passages intended, in this sense; and that a fair and intelligible ac­count may be given of them, without having recourse to the modern solifidian doctrine. There is no need of supposing, that when the apostles oppose faith and works to each other, asserting that we [Page 206] are justified by the former exclusively of the latter, they intended to oppose faith, to repentance and evangelical obedience. No more may be intended by these ex­pressions, than that we are not justified upon the footing of mere law; but by the grace of God revealed in the Gospel.

BUT I proceed now, as was proposed in the SECOND Place, to show, That the passages of scripture, which speak of our being justified by faith without the deeds of law, &c. cannot possibly mean, That we are justified by faith, as distinguished from re­pentance and new obedience, in any to­lerable consistency with the general doc­trine of scripture: And that it is abso­lutely necessary to understand the term faith, in such passages, in a larger sense; as comprehending repentance and evan­gelical obedience in it; not as contradis­tinguished therefrom.

To make which point evident, I must just remind you of what was said, in the foregoing discourse, concerning the scrip­ture-notion of justification, and the bles­sings and privileges included in it, as it re­spects us, sinful creatures. Justification, as was there premised, involves in it, the remission of sins, the acceptance of our persons to the favour and friendship of God, and a title to eternal life in the [Page 207] kingdom of heaven. This is the idea which the holy scriptures give us of justi­fication. Vid. Serm. 7. page 172, 173, 174. And I desire that this may be kept in mind; otherwise the ensuing dis­course will not be fully understood.

NOW, That faith, when we are said to be justified thereby, without the deeds of law, &c. cannot mean faith, exclusively of repentance and obedience; but must intend faith, considered as the principle of evangelical holiness, and as virtually comprehending it, will appear from the following considerations.

I. WHATSOEVER is necessary in or­der to the forgiveness of sins, is also ne­cessary in order to justification; because the pardon of sin is a principal part of our justification. It is a manifest re­pugnancy to say, that we can be justi­fied without that which is necessary to our forgiveness, if forgiveness is includ­ed in the idea of justification. This would be, in effect, to say, that we are justified without, and independently of, that upon which our justification is sus­pended. Since justification before God, involves in it the passing by our offen­ces, we cannot, certainly, become the subjects of it, till we have complied with those terms, on which God has expresly made our forgiveness with him to depend. [Page 208] And if we look into the new-testament, we shall find, that God has suspended our forgiveness with him, upon our for­giving those that have injured us. "If ye forgive men their trespasses, says our Saviour, your heavenly Father will also forgive your trespasses: But if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses." Since then, the forgiving of our neigh­bour is necessary to our forgiveness; it must be equally necessary in order to our justification; unless any will say, that we may be justified without being for­given: i. e. in effect, be pardoned with­out being pardoned. For it really comes to this, if pardon is included in justifica­tion, and an essential part of it. ^*

NOW since, at least, that one christian duty of forgiving an offending brother, is requisite in order to our being forgiven ourselves; and, consequently, in order to our being justified; how can the faith, by which we are said to be justified, be opposed to christian obedience? or un­derstood exclusively of it? Is it not a ma­nifest [Page 209] contradiction to say, that we are justified by faith alone, in the modern sense, by faith as distinguished from obe­dience; and yet to say, that our forgive­ness with God (a primary and principal branch of our justification) is suspended on the condition of forgiving our neighbour his trespasses? There cannot well be a greater solecism, or repugnancy. We are therefore reduced to this necessity; to this dilemma: We must either deny, that our forgiveness is suspended upon our for­giving others; (tho' our Saviour has ex­presly asserted it) or else we must ac­knowledge, that the faith, by which we are justified, involves obedience in it, in­stead of being opposed thereto. The al­ternative is unavoidable; there is no me­dium in this case, if pardon is an essential part of justification; which is now taken for granted.

THIS is sufficient to show in general, that the vulgar notion of justification by faith alone, cannot be true. It is at least necessary, that we add to our faith, that one virtue of forgiving others their tres­passes. And here I may ask, Whether, since this one is required, in order to our being pardoned and justified, it is not reasonable to suppose, that all other christian virtues are necessary to the same [Page 210] end? What ground is there to imagine, that this one duty is made necessary, and that others, of equal importance, are un­necessary? Our Saviour's particularly mentioning and requiring this, does not exclude others; but it may be naturally inferred, that all other evangelical graces and virtues are necessary likewise: Espe­cially since no good reason can be assign­ed, why our pardon and justification should be suspended upon this, rather than upon many other duties of Christianity; such as the love or fear of God, love and gratitude to our Saviour, and justice to­wards man. Indeed if there is such a natural and necessary connection betwixt the several graces and virtues of Christia­nity, as some suppose; if he that is desti­tute of one, must needs be destitute of all; and if he that is possessed of one, must also be the subject of all; it follows, that they are all equally necessary to par­don and justification, or equally unneces­sary: So that the requiring of any one, is, in effect, the requiring of all; and if there is any one, which is not necessary, no other can be necessary. This is, indeed, only an argument ad hominem. And be­cause I am not certain, that there is real­ly, any such necessary concatenation or connexion, betwixt the various graces [Page 211] and virtues of Christianity, I shall not in­sist upon it. But,

2dly, THAT faith cannot be opposed to evangelical obedience, when we are said to be justified thereby, appears from the scripture-doctrine of repentance. It will not, I suppose, be denied, that par­don, or the forgiveness of sins, is sus­pended on our repentance. But because those, with whom I am concerned, can deny almost any thing, I shall prove this point before I deduce the consequence intended. The few passages following may suffice—"Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."—"I have no pleasure in the death of him that dieth; but that the wicked forsake his way and live"—"Ex­cept ye repent, ye shall all likewise per­ish."—"That repentance and remission of sins should be preached in his name."—"Repent and be converted, that your sins may be blotted out."—"Testifying both to the Jews, and also to the Greeks, repentance towards God, and faith to­wards our Lord Jesus Christ."—"He that covereth his Sins shall not prosper; but whoso confesseth and forsaketh them, [Page 212] shall find mercy."—"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrigh­teousness."—These passages abundantly show, that our forgiveness, pardon, or acceptance to the divine favour, depends upon our repenting of our sins; that eve­ry true penitent shall obtain mercy; and that all impenitent transgressors shall final­ly be condemned.

NOW if repentance is really necessary in order to our obtaining pardon, it must be equally necessary in order to our being justified: Since, as has more than once been observed, our pardon is involved in our justification, and is an essential and principal part of it. It is impossible we should be justified without that repen­tance, which is necessary to the pardon of our sins: for this were to suppose, that justification is something distinct from, and prior to, our forgiveness. Repen­tance, then, being necessary in order to our being pardoned; and therefore ne­cessary in order to our being justified; let us briefly consider the scripture notion of repentance; and what is implied in it. Now it is manifest, that by repentance, the scripture intends, a turning from sin to God, accompanied with humiliation and sorrow for having offended Him. It [Page 213] is a principle of holiness and universal o­bedience; the beginning of a new life, devoted to God and his Service. Evan­gelical repentance, therefore, comprises in it, evangelical obedience: So that if the former be necessary in order to par­don, and justification unto life, the latter must be so too. To say, that repentance is necessary, and yet to say that the for­saking of our sins, and entering upon a course of obedience to God's command­ments, (in which repentance consists) is unnecessary, is a plain contradiction.

FROM these premises, the conclusion is very obvious to those who will, with­out prejudice, attend to it; viz. That we are not justified by faith alone, exclu­sively of evangelical obedience; but by faith, considered as the beginning, and the great principle of it. Is there not a very manifest repugnancy betwixt these two propositions?—Repentance, which involves in it a turning from sin to God, is necessary in order to our forgiveness and justification:—But yet faith alone, as distinguished from repentance and new obedience, justifies us. He must have a head peculiarly turned for making subtile distinctions, that will undertake to recon­cile them. They are contradictory; and since the former of these propositions has [Page 214] been proved true, the latter must, of course, be false.

THE reasoning under this head, may perhaps seem intricate and abstruse to some. But the argument, if I mistake not, is strictly conclusive. The sum of it is this—Pardon being an essential part of our justification; and repentance be­ing necessary in order to pardon, repen­tance must also be necessary in order to justification. And since repentance in­volves evangelical obedience in it, and is, indeed, the beginning of it; such obedi­ence must also be necessary in order to our being justified. And therefore, when the scriptures speak of our being justified by faith, faith cannot be opposed to obedience, in the modern way of interpretation; but must comprehend it. So that those pas­sages of scripture, so much insisted upon by the Solifidians, are not only capable of a different sense from that which they put upon them; but there is an absolute necessity of interpreting them otherwise. Indeed if the pardon of sin is not an es­sential part of our justification; or if re­pentance is not necessary in order to par­don; or, lastly, if repentance does not involve in it a turning from dead works, to serve the living God; then the argu­ment used above, is inconclusive; and [Page 215] faith alone may justify. But if those po­sitions are true, as they evidently are, the modern notion of justification by faith alone, must be both false and futile: And the advocates for it, amuse themselves with the more found of words.

3dly, WHATSOEVER is necessary, in order to our being at peace with God, and becoming the objects of his peculiar love and complacency, is necessary in order to our justification. But in order to our being at peace with God, and becoming the objects of his special love and compla­cency, it is necessary that we forsake our Sins, and obey the Gospel: This is there­fore necessary in order to our justification. The two propositions from whence this conclusion is drawn, I shall briefly prove.

THE former of them is, That what­soever is necessary in order to our being at peace with God, and becoming the objects of his peculiar love and compla­cency, is necessary in order to our justi­fication: The proof of which is short and easy. It is in our justification, that we commence the objects of the divine love, as expressed in the proposition; neither before we are justified, nor afterwards; but at the same instant. And indeed our being thus reconciled to, and at peace with, our Maker, is not any thing really [Page 216] distinct from our being justified; but one of the blessings or privileges implied therein. So that our becoming the ob­jects of God's special love, is not only cotemporary with our justification; but the former is involved in the latter, inse­parable from it, and an essential part of that compound idea. It is a contradicti­on to suppose a man justified, without supposing him beloved of God; or vice versâ, beloved of God, and yet not justi­fied. The ideas are coincident, and mu­tually imply each other: So that whoso­ever is justified, is at peace with God, and the object of his complacency; and whosoever is thus at peace with God, is justified of him. Now these ideas (or these things) being thus coincident, thus inseparable, and thus mutually inferring and implying each other, it is a contra­diction to suppose that any thing should be requisite in order to one, which is not equally requisite in order to the other. To suppose that our being beloved of God, depends upon one condition, and our being justified, on another condition; is to suppose these things distinct, and se­parable from each other; which they are not, according to the scripture account of them. We are therefore, if we ad­here to this account, obliged to own, [Page 217] that whatsoever God has required of us in order to conciliate his special love and friendship, is equally required in order to our being justified of him. Certainly more cannot be necessary in order to the former, than is necessary in order to the latter: For if more were necessary, it would follow, that we might be justified without, and antecedently to our being in a state of favour and friendship with God; which were a manifest repug­nancy.

THE other proposition to be proved, is, That, in order to our becoming the ob­jects of God's special love, it is necessary, that we forsake our sins, and obey the gospel: The proof of which is still more plain and direct. For there is no peace, faith God, to the wicked. He has said, that he is angry with the wicked every day; and that if they turn not he will whet his sword—No one, in short, can look in­to his bible, without finding the wrath of God there revealed from heaven against all ungodliness and unrighteousness of men; a­gainst all impenitent and unreformed Sin­ners. So far are persons of this character from being the objects of God's special love and complacency! The doctrine of scripture, from Genesis to the Revelation of St. John, is, that so long as men perse­vere [Page 218] in their evil ways, they are at en­mity with God, and abhorred of him; that they cannot be reconciled to Him, or He to them, without turning their feet into his testimonies. This is what the scripture, thro'out, represents to us as in­dispensably necessary, in order to our be­ing at peace with our offended Maker; and to our being beloved of him as his servants and children.

THE conclusion follows of course, viz. that we cannot be justified without, or antecedently to, our thus turning unto God, and doing the will of our Father which is in Heaven. Because, as was said before, whatsoever is requisite in or­der to the former, must, in the nature of the thing, be equally necessary in order to the latter. Whenever the scripture speaks of our being justified by faith, there is, therefore, a necessity of under­standing the term faith, in a complex sense; not as it is contradistinguished from re­pentance and obedience, but in such a latitude as to include them. For other­wise there will be an irreconcileable con­tradiction betwixt those passages of Scrip­ture, and many others: I now mean, more particularly, such as make the for­saking of our sins, and the keeping of God's commandments, necessary in or­der [Page 219] to our becoming the objects of his paternal love and favour. If this is ne­cessary, it is absurd, and even a plain contradiction to imagine, that we can be justified by faith only; understanding faith in the modern restrained sense; and as it is opposed to gospel-obedience.

4thly, WHATSOEVER is necessary, according to the terms laid down in the gospel, in order to our having a title to eternal life in the kingdom of heaven, is necessary in order to our being justified in this world. But in order to our hav­ing such a title, it is necessary, that we repent of our sins, and obey the gospel: This is, therefore, necessary in order to our justification.

THE former proposition is, that what­ever the gospel makes necessary in order to our having a title to eternal life hereaf­ter, is necessary in order to our justifica­tion here. The truth of which, can, I think, admit of no dispute; it being evi­dent from the account already given of justification, and the blessings and privi­leges implied in it. A title to eternal Life is involved in the scripture-idea of justifi­cation; and is an essential part of it. We can neither be justified without this title; nor have this title without being justified; they mutually infer and imply each o­ther, [Page 220] and are inseparable. So that it is a contradiction to suppose, that we are justified antecedently to our having a title to salvation; or upon any other, or low­er terms, than those to which the pro­mise of future blessedness is made. Assoon as a man is justified, or rather in his justi­fication, this title is given to him; and not before. While we keep to the true idea of justification, as it involves in it the promise of future glory, and a right, thro' grace, to the Heavenly inheritance; we cannot even make the supposition of our being justified on other terms than those, on which eternal life is offered to us, without perceiving the self-repugnan­cy of it. The ideas of justification, and of the title here intended, tho' different in some respects, are yet so far coincident, and have such a connexion and mutual dependence, that we may easily see, that whatever God requires of us in order to our being entitled to Heaven and happi­ness, must also be required in order to our justification. For otherwise we might be justified without having the title mention­ed; i. e. justified without something, which is implied in the very notion of justification; which is a contradiction.

THE other proposition is, That in or­der to our having a title to eternal life, [Page 221] it is necessary that we repent of our sins, and obey the gospel. And agreably here­to it is said, "Blessed are they that do his commandments, that they may have right to the tree of life." There are no promises of future glory and happiness, made in the scriptures, to impenitent, persevering transgressors. They are all made to those who confess and forsake their sins. The gospel is so far from giv­ing any title to future glory, to the im­penitent workers of iniquity, that it ex­pressly condemns them, and cuts them off from it. "Know ye not, says the apostle, that the the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators," &c. It is said, that God will render to them that "obey not the truth, but obey un­righteousness, indignation and wrath; even upon every soul of man that doth evil." It is not, surely possible, that the same gospel, which speaks thus to, and of, the wicked and disobedient, condemn­ing them to future woe and punishment, should, at the same time, entitle them, by it's promises, to life everlasting—Now since nothing is required of us, in order to our being entitled to eternal life, but what is equally required in order to our being justified; (as was shown above) [Page 222] and since, in order to our being entitled to eternal life, it is necessary that we re­pent of our sins and obey the gospel, (as we have just now seen) it undoubtedly follows, that repentance and evangelical obedience are necessary in order to our being justified. And hence it is farther evident, that when we are said to be jus­tified by faith, faith is not, in such pas­sages of scripture, contradistinguished from repentance and new obedience; but must, of necessity, be considered as comprising them in it.

5thly, THE main point to be established, will be still more evident from a cursory view of St. James's doctrine in this epistle: One main design of which appears plain­ly to be, the rescuing of St. Paul's doc­trine of justification, from the abuses and false glosses which began, even then, to be put upon it by licentious men. Or, at least, St. James designed to guard the Church in succeeding times, against such abuses and corruptions in this respect, as he saw likely to creep into it, and which have, since, actually overspread and dis­honoured a considerable part of it. For that this apostle professedly opposes the doctrine of justification by faith only, in the modern sense of the term, is as evident as words can make any thing to be. And [Page 223] all the attempts that have been made to reconcile St. James's doctrine, to the fond conceits of those who are for exalting faith, at the expence of holiness and good works, are equally futile and un­natural.

IT is more especially in the second chapter of this epistle, that the apostle ex­plodes and refutes these foolish and per­nicious conceits. At the tenth verse he tells us, That "Whosoever shall keep the whole law," (meaning the law of liberty, as it is called ver. 12, and which is no o­ther than the gospel-rule of life and man­ners) and yet offend in one point, he is guilty of all." The plain meaning of which is, that whosoever shall habitually transgress any one known precept of the gospel, is not in a state of favour with God; but as certainly lies under condem­nation, as if he violated them all. The apostle then admonishes us to live and act in all respects, as becomes those who are hereafter to be judged according to this law—"So speak ye, and so do, as they that shall be judged by the law of liber­ty." Now if we are to be judged by this law, it is certain that we shall be either justified or condemned by it, according as we have, or have not, yielded a sincere and universal obedience to the precepts [Page 224] of it. This is necessarily implied in our being judged by it. From whence it is an obvious inference, that we cannot now be justified by this law of liberty, [the gospel] without obeying it. This law will be the same, in itself, in the day of judgment, that it is at present: And all who will be condemned by it, in that day, are equally condemned by it now. It cannot now justify the same persons, whom it will condemn, when it shall be put into execution by the judge of quick and dead. Or will any one say, that we may now be justified by the law of liber­ty, on account of our faith; and yet be condemned by it hereafter, on account of our disobedience? This seems to be too absurd for any one to assert or suppose. But were it supposeable, yet That justifi­cation, which does not exempt us from future condemnation; That which we may be the subjects of here, and yet be sentenced to woe and misery hereafter for our sins, is a thing of but little value or importance to us; Our great concern is, to know and to do that, which will en­title us to the approbation of our Judge, in the great day of his appearing. Even the law of liberty will not then justify us, unless we have sincerely obeyed it: And this being the case, it is manifest, as was [Page 225] said before, that it cannot justify us now, if we disobey it; that law being still the same. And all the Solifidians in the world might be defied to answer this single ar­gument, were there no others.

BUT the apostle proceeds (ver. 14.) more particularly to consider the in­fluence of faith and works; and from thence to the end of the chapter, pro­fessedly combates this notion, that a man is justified by the former, independently of the latter—"What doth it profit, my brethren, tho' a man say he hath faith, and have not works? can faith save ^* him?" As if he had said: Of what signi­ficancy or advantage is it, for a man to talk and boast of his faith, if his faith is not accompanied with obedience? Can faith entitle Him to the favour of God, and eternal life, who does not obey the commandments of Christ, as well as be­lieve in him? Vain, absurd imagination! He goes on: "If a brother or sister be naked, and destitute of daily food; and one of you say unto them, Depart in [Page 226] peace, be you warmed, and filled; not­withstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works is dead being alone." q. d. If you give your necessitous brethren only good words, instead of relieving their wants; of what significancy is this? It is rather to mock and insult them, than to do them any real kindness. And faith is just as insignificant as those good words, if it is not attended with charity and righteousness. Being thus alone, it is a dead useless thing; and can no more justify or save the subjects of it, than fair soft words can feed and cloath those, who are perishing with hunger and cold.—"Yea a man may say, Thou hast faith, and I have works: Shew me thy faith without thy works, and I will shew thee my faith by my works." As if he had said: Yea, one might reason after this manner with you; You pretend to have faith; and perhaps you really have: But I have works, which demonstrate that I have faith. Whereas you cannot make it appear, even that you have any faith, unless your behaviour bears wit­ness for you. Shew me, if you can, that you have any faith, without works: This is impossible; but I will make it evident [Page 227] that I am a believer, by my good life. So that faith is not only insufficient to justify and save a man; but no man can even prove that he is possessed of it, with­out works.

THE apostle proceeds: "Thou be­lievest that there is one God; thou dost well: the devils also believe and tremble. But wilt thou know, O vain man, that faith without works is dead." q. d. Thou wilt tell me, perhaps, that thou believest in the One true God. Be it so: Thus far it is well: But you cannot reasonably think that you are hereby justified; for even the apostate angels believe, and yet justly tremble; being reserved in chains under darkness, to the judgment of the great day: To which condemnation you al­so stand exposed, notwithstanding your faith, while you persevere in your sins. O vain, foolish man! wilt thou not at length be sensible, that faith without o­bedience, is a dead useless thing, of no profit or advantage? St. James goes on to illustrate and confirm his doctrine by the example of Abraham. "Was not A­braham our father justified by Works, when he had offered Isaac his son upon the Altar? Seest thou how faith wrought with his works, and by works was faith made perfect." q. d. You may be convin­ced [Page 228] by the story of Abraham, that a man must obey as well as believe, in order to his being justified. For was not he, our common father, and the father of the faithful, justified, in effect, by works; when he submitted to the command and authority of God, in preparing to sacri­fice his son? Seest thou not how his faith was exercised, and exerted itself in works of obedience, receiving thence all its value and efficacy? And that it would have been imperfect, dead and useless, had it not been accompanied with an obedient heart. "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness; and he was called the friend of God." q. d. And thus was the scripture verified, which tells us, that Abraham was a reli­gious believer in God; and this his pious and obedient faith, procured him the di­vine approbation; it being, thro' grace, reckoned to him and accepted of God, as righteousness. So that he was high in the divine favour; and obtained that glorious testimony, that he was God's Friend: Which character he could never have obtained, had he not added works to his faith. "Ye see then, says the A­postle, how that by works a man is justi­fied, and not by faith only." q. d. Ye [Page 229] may be assured therefore, that it is by o­bedience to God's commands, that a man is justified in his sight; and not, as some may vainly imagine, only by believing.

THE apostle having observed, that [...] as well as Abraham, was justified by works; closes this subject with the fol­lowing similitude. "As the body with­out the spirit is dead, so faith without works is dead also." As if he had said: So far is it from being true, that faith a­lone is sufficient to justify us, and that our obedience is not also necessary to that end; so far is this from being the truth of the case, that obedience gives to faith all its worth and value and efficacy. In short works are to faith, that which the spirit is to the body. As the body, being deprived of the spirit which should inform and animate it, becomes a mere carcase, a dead lump of matter, void of all vigor and energy, and unable to perform any of the proper vital functions; so faith, being separated from works, or not attended with them, is a dead, useless thing; and as unable to justify the subjects of it, as a breathless corps is to perform the actions of a living man.

THUS I have briefly laid before you the doctrine of [...] James, concerning justification. And it is manifest that he [Page 230] opposes, directly and professedly opposes, and not only opposes, but refutes, the notion of justification by faith alone; or faith considered independently of obedi­ence. Tell me, then, do not those per­sons sow discord betwixt brethren, who interpret St Paul as teaching the contrary doctrine of justification by faith, abstract­ly considered, and in contradistinction from works? They certainly make as wide a breach betwixt these two apostles, as happened heretofore betwixt the latter of them, and Barnabas. And this they do without any necessity. Because what St. Paul says concerning justification by faith without the deeds of law, admits of a fair and easy interpretation, in perfect consistency with St. James's doctrine as explained a­bove: Whereas St. James's doctrine here, cannot, by all the subtlety of man, be na­turally and fairly explained in any toler­able consistency with St. Paul's, provided the design of St. Paul was to oppose faith to evangelical obedience; and to teach, that justification comes by the former, exclusively of the latter.

THERE are several ways, in which St. Paul's doctrine may be made to harmo­nize with St. James's, without putting any unnatural force upon the words of either. For example; (1.) When St. [Page 231] Paul says, that we are justified by faith, faith may be understood objectively; as if he had said, we are justified by the gospel; and not by the law of Moses: And this interpretation is much counte­nanced by the scope of some passages, where he treats of justification. (2) Whenever faith is to be understood sub­jectively, (as it certainly must be in many places) it is no unnatural construction, to understand the term as comprehensive of the whole christian temper, and that obe­dience which the gospel requires of us.—If it should be said, that this cannot be St. Paul's meaning, because he opposes faith to works, and to the deeds of law; since faith really includes them, accor­ding to this interpretation: Tho' this is the principal difficulty, it admits of a very easy solution. For by works, and the deeds of law, in these places, may be meant, either the ceremonial and ritu­al observances of the mosaic law; as if the apostle had said, "A man is justified by believing and obeying the gospel; not by those legal observances, to which the Jews are so disposed to trust:" Or by works and the deeds of law, may be un­derstood a perfect righteousness, which would exclude grace, and which no one ever performed; as if he had said, "We [Page 232] are justified by a sincere, tho' imperfect obedience to the gospel, thro' the mercy of God in Christ Jesus; not by our works, considered as strictly conformable to law; in which sense it is impossible that any transgressor of the law should be justi­fied—Now in either of these ways, the distinction which St. Paul makes betwixt faith and works, when he opposes the one to the other, is sufficiently preserved: And either of these interpretations will perfectly harmonize with St. James's doctrine, That a man is not justified by faith, exclusively of that obedience to the laws of Christ, which ought to accompa­ny it; and without which it is dead.

THE Attempts made to reconcile St. James and St. Paul, on the contrary hy­pothesis, ( viz. that St. Paul teaches the doctrine of justification by faith alone, or faith in contradistinction from evangeli­cal obedience) have hitherto been to little purpose: unless it is to show the perplex­ing streights, to which the advocates for that hypothesis are driven; and how un­able they are to support it, without using unnatural violence with the scriptures. Let me give a specimen of these attempts, in order to support and verify this asser­tion.

SOME have supposed that St. Paul and [Page 233] St. James speak of two kinds of faith; the former, of a true, evangelical and opera­tive faith, the latter of a dead, historical, and notional faith, quite different there­from: That the first kind justifies without, and independently of, works; but that the latter does not. In answer to which, I shall make one or two short remarks.

IT is evident that St. James intended no such distinction; because he speaks of faith at large, in the most general and un­limited sense. "Can faith save him."—"What doth it profit"—"Faith without works is dead."—"A man is justified—not by faith only. "He does not say, that this or that particular kind of faith cannot save, cannot profit, cannot justify, without works: But the sense is plainly this, that No kind of faith whatever, can save, pro­fit or justify, without works; or of itself alone. Moreover,

THE apostle is here speaking of such a faith as Abraham, and Rahab were the subjects of. The former of whom, at least, it is to be presumed, had as good a faith as any one can pretend to, since he is called the father of the faithful. And yet the apostle denies that either of these per­sons was justified by faith alone; He as­serts that they were justified by works—"Was not Abraham our father justified [Page 234] by works"—"Likewise also was not Ra­hab justified by works."—Now if Abraham himself, the goodness, and evangelical nature of whose faith, is not disputed by any, was not justified by faith, consider­ed in contradistinction from, and in op­position to, works; certainly no other believer can be thus justified by faith a­lone. But,

LET us, for the present, take it for gran­ted, that St. James is not speaking of a true evangelical faith, when he says, that faith cannot save, profit or justify, without works; but speaking of such an idle, his­torical and inoperative faith, as is pre­tended by some: And let us then see what his doctrine will amount to. And I think it will be manifestly this, according to the present hypothesis; viz; That tho' an idle, historical, inoperative faith, cannot justify without works; yet such a faith might save, profit and justify, with works: (for this is plainly implied.) But there is another peculiar kind of faith, a truly e­vangelical, a living and working faith, which justifies without works, and ex­clusively of them! And again: when the apostle says, (ver. 24.) "Ye see then how that by works a man is justified, and not by faith only"; according to the pre­sent hypothesis, the sense (or rather the [Page 235] nonsense) of the assertion must be this; That a man is justified, not only by a dead, inoperative, and idle faith, a faith that worketh not; not only by such a faith; but by such a faith in conjunction with good works! Now let me ask any sober man, Whether such stuff as this, is worthy the pen of an inspired apostle? And whether this method of reconciling St. Paul and St. James, is not to pervert and wrest the plain meaning of the latter; and make him speak right-down Non­sense?

ANOTHER way of reconciling St. James to St. Paul, (or rather of making him contradict himself) is this: It is said, that he is not here speaking of what is necessary to our justification in the sight of God; but of what is necessary to the justification of our faith; necessary to the making it evident to others, that we have true faith. It is said, that tho' faith, ex­clusively of obedience or works, justifies us before God; yet we cannot exhibit a proof and evidence of our faith to others, without works: And that accordingly, by being justified, the Apostle here means, justified to the world, and in the sight of all men, as true sincere christians.

LET us briefly examine this pretended solution of the difficulty.

[Page 236] And it is to be observed,

THAT this is quite an arbitrary inter­pretation; altogether unwarranted, and unnatural. The justifying of a man's faith is, in itself, an uncouth, ridiculous ex­pression: And those make much too bold with the apostle, who apply that to faith, which he says of men, of persons. The principal, if not the only thing alledged in support of this interpretation, is, that St. James speaks, in ver. 18. of shewing our faith by works. Upon this slender foundation it is, that some men have in­terpreted all that he says in this passage concerning the necessity of obedience and works to justification, of the need of works in order to shew that we have faith. Whereas it is evident, that what the a­postle says in that verse, is merely inci­dental; something quite distinct from his main argument, and general design. Having before shown, that faith without works, was unable to save; that it was a dead, useless, unprofitable thing; he then tells those with whom he is arguing, (as it were in a parenthesis) that faith was so far from justifying them, that they could not even make it manifest that they had any faith at all, but by their works. He tells them, that one might, were it needful, reason with them thus: But he lets this [Page 237] matter drop, with a bare mention; and then returns to his main argument; which he pursues to the end of the chapter.

BUT that the apostle does not intend the justifying of our faith, or making it appear to the world, that we have faith; is demonstrable from ver. 24.—."Ye see then how that by works a man is justifi­ed, and not by faith only." According to these goodly interpreters of scripture, the sense must be this—"Ye see then how that a man's faith is justified, or made e­vident to the world, by good works, and not only by faith." Or thus, "Faith is made to appear, not only by faith itself; but partly by faith and partly by works." Which, besides the Nonsense of it, di­rectly militates even against that part of the passage, (ver. 18) which they think warrants this interpretation. For there it is supposed, that faith cannot be shewn at all, by faith itself; but only by works. And indeed, had St. James talked at the rate which they would make him, to sup­port their favourite system, One might be apt to question, not only his inspiration, but even the soundness of his under­standing.

IT is farther to be observed, that St. James is speaking in this passage, concern­ing what is necessary to salvation:— [Page 238] ("Can faith save him?") It is therefore much more natural to understand him as treating here, of our justification in the sight of God, on whom alone our salva­tion depends, than of our justification in the sight of men. We may be saved hereafter, altho' men should think and speak evil of us, and condemn us: Or we may perish, tho' we should appear righteous unto men. But in order to our salvation hereafter, it is indispensably ne­cessary that we should be justified of God in this world: For it is only those, "whom He first justifies, that He after­wards glorifies." We may therefore fair­ly conclude, that this is the justification here discoursed of.

AGAIN: That the apostle is treating of justification in the sight of God, ap­pears from what he says concerning Abraham. When he "believed God," and when "faith wrought with his works," "it was ^* imputed to him for righteousness." By whom was it impu­ted? Certainly by that God, in whom he [Page 239] trusted and whom he obeyed; as appears from Gen. 15. 6. the place here referred to,— He believed in the LORD, and HE counted it to him for righteousness. Now we know, that for God to impute righ­teousness to a man, and to justify him, are phrases that are equivalent in scripture. So that there can be no reasonable doubt, but that it is justification in God's sight, that is meant here, and throughout this passage. Nor was Abraham only called the friend of God by men, on account of his obedience: but it was his obedient faith which made him so. It is therefore evident, that St. James is not treating of justification before men.

AND indeed it is, even at first view, a very strange unnatural supposition, that the apostle should labour so much, only to prove that a man cannot appear just and righteous in the sight of men, merely by his faith, which is invisible; or without living righteously. This is both self-evi­dent, so as to need no formal proof; and, at the same time, a matter, comparative­ly speaking, of but little importance. Tho' this is plainly the main scope and drift of this whole passage, unless it is our justification in the sight of God, that is intended in it. And this conside­ration alone, is, I think, sufficient to [Page 240] that it is of a higher, and far more important justification, than one in the eyes of men, that St. James is dis­coursing. The zeal and warmth which he discovers in the course of his argu­ment; the solemnity and pathos of his expressions; in short, the whole air of this passage, is a demonstration that the apostle is treating on a subject no less interesting, than that of our justification with God, and the salvation of our souls. And the other supposition, that he is speaking only of what is necessary to make our faith apparent, that so we may be justified in the opinion and sight of men, is as inconsistent with good Criticism, as it is with sound Theology.

THUS I have given you a specimen of the methods taken to make these two a­postles harmonize; taken, I mean, by those who will have it, that St. Paul taught the doctrine of justification by faith, as contradistinguished from evange­lical obedience. The two methods which I have mentioned, are all that I have met with, which seem to claim any notice. And how insufficient, how unnatural, even these solutions are, it is presumed need not be made more apparent than it is already. Both the solutions are founded upon arbitrary suppositions; and such as [Page 241] are demonstrably false. And they are also mutually repugnant to each other; so that if either of them were true, the other must necessarily be false: Tho', if I mistake not, some persons, that they might the more effectually put heresy out of countenance, have gravely adopted them both, and maintained them together.

BUT, as has been observed before, it is easy to reconcile all that St. Paul has said concerning justification by faith, with the doctrine, that evangelical obedience is required in order to our being justified: (Which last is certainly the doctrine of St. James.) How this may be done, has been shown before.—But if it is supposed, that St. Paul ever taught the doctrine of justification by faith alone, in contradis­tinction from obedience, the only ques­tion is not, How he can be reconciled with St. James? Another question which naturally arises, is, How he can be recon­ciled with himself? In all his epistles, he asserts that impenitent, unreformed sin­ners, lye under wrath and condemnation. He therefore testified to them repentance to­wards God, as well as faith towards our Lord Jesus Christ, in order to their getting out of this state of condemnation; to their being reconciled to God, and entitled to eternal life. ‘Despisest thou the riches of [Page 242] his goodness, forbearance and long­suffering, says he; not knowing that the goodness of God leadeth thee to repentance; but after thy hard and impenitent heart, treasurest up unto thy self wrath against the day of wrath?’ Rom. 2. 4, 5. Is it not here supposed, that such obdurate transgressors are under con­demnation? that they are continually ag­gravating their guilt and ruin? and that their repentance and reformation are in­dispensably necessary in order to their ob­taining the favour and mercy of God? Certainly it is. How then can it be sup­posed that this same apostle in the same epistle, should teach, that faith alone, as distinguished from repentance and new obedience, is sufficient to justify us; and that it actually does so? or if he had taught this latter doctrine, who could re­concile it with the other? and vindicate him against the imputation of self-contra­diction? The doctrines are diametrically repugnant to each other: And whoever shall undertake to show on one hand, that repentance and new obedience, are ne­cessary to our obtaining the favour and mercy of God; and yet, on the other hand, that we are justified by faith exclu­sively of repentance and new obedience, will, I am perswaded, only darken counsel by words without knowledge.

[Page 243] I INTENDED to have brought divers other arguments to show the falshood of this too common doctrine, that we are justified by faith alone, as faith is opposed to gospel-obedience. But the time will not allow of it. This is, in short, a doc­trine quite repugnant to that preached by our blessed Saviour and his apostles; a doctrine, full of absurdity, and fruitful of mischief; a doctrine, contrary to the general scheme and genius of the gospel; a doctrine, altogether irrational; and not less pernicious in its practical tendency, than it is absurd in speculation.

BUT as I am now concerned with those who make great use of distinctions; I must beg leave to take notice of one or two of these, before I conclude.

IT is said, that tho' one essential pro­perty of a justifying faith, is, that it is o­perative; and that no faith can justify, besides that which is productive of good works, and is manifested by them; yet faith does not justify because it is operative, and productive of good works; but upon another account; viz. because believing is a going out of ourselves; and is the hand by which we lay hold upon the perfect righte­ousness of Christ. This, if I mistake not, is generally said by those who assert the doctrine of justification by faith, in op­position [Page 244] to obedience. And I shall make a few remarks upon this curious distin­ction; because it tends rather to puzzle the ignorant, than to edify any; and may probably be a means of beguiling unstable souls to their destruction.

1. IF that which is intended by this distinction, were only this, that we are not justified on account of the inherent merit of our obedience, so as to exclude the mercy and grace of God, by which we are justified thro' a Mediator; this is unquestionably true; and a thing of great importance to be considered by all Christi­ans. But then it is to be observed, that this is at least as applicable to our faith, as it is to our works. For faith is no more me­ritorious of our justification and salvation, than our works are: To be sure it is not, if that be the true notion of faith, which some have advanced, viz. that it is a re­nouncing all desert and merit in our­selves, and relying wholly and absolutely upon the righteousness and merit of Ano­ther—But this is not the true design of the distinction: for were this all that they intend, there would be no controversy. They intend, that faith justifies us in some sense in which obedience does not justify us; otherwise even they themselves, would see what others do; I mean, that this dis­tinction [Page 245] has really nothing in it. For

2. IF that faith which justifies us, in­cludes in it a principle of obedience, as one essential property of it, (as they generally assert) then it is most futile and absurd to oppose faith and obedience, in the manner they do, one to the other; as tho' the former justified us independently of the latter. For what is this, in effect, but to oppose a thing to itself; to that which is essential to the very being of it? It is as if we should oppose the sun to the light and warmth of it; or the great Father of lights, to his essential attributes: It is as if it were said, that tho' God made the worlds; yet they were not produced by his power, wisdom and goodness; but exclusively of them!

3. BUT the futility of this distinction, and the falshood of what is intended by it; is still further evident from the passage in St. James, which was considered above. For it appears from thence, not only, that we cannot be justified by a faith that is without obedience; but also that it is obedience which gives to faith all it's life, efficacy and perfection. Without this, any faith, all faith is vain, dead, and unprofitable; utterly insufficient to justify and save the subjects of it. It is this principle of obedience that is, as it [Page 246] were the soul and spirit of faith; the very, the only thing, by which we can be justified. So widely do those mistake the matter, and differ from St. James, who assert, that tho' a justifying faith is always productive of obedience; yet it is not this operative quality, which gives vir­tue and efficacy to it; but that a true faith justifies, exclusively of the obedience im­plied in it. The Apostle more than inti­mates, that if faith considered indepen­dently of obedience, could justify us, the Devils themselves might be justified as well as we!—But these men, it seems, will not allow that that, upon which the a­postle lays, in a manner, the whole stress of our justification, should have any stress at all laid upon it in this affair. Even while they allow, that the quality which essentially distinguishes a justifying faith from any other, is its being operative; yet it must not be allowed, that faith justi­fies upon account of this distinguishing quality, lest it should follow that we are justified by works! This (tho' we should not be uncharitable) looks too much as if these men were determined to say any thing; and even plainly to contradict themselves, rather than not contradict the apostle when he says, that "a man is justified by works, and not by faith only."

[Page 247] 4. IF no faith can justify, (as is con­fessed) besides that which involves in it a principle of obedience, then faith must justify us, considered as including this principle in it; and not independently of it. This consequence is incontestibly true; tho' it seems not to be generally at­tended to: and if it were, there would be no room left for controversy about faith and works.—Let me illustrate what I here intend—If this quality is essential to a true, justifying faith; viz. that it is o­perative, and productive of good works; and if the faith which has this property, certainly justifies the subject of it; it fol­lows that faith justifies, only considered as having that property; i. e. on account of the obedience involved in the idea of it. For otherwise, why may not some other kind of faith justify, tho' destitute of this property, as well as that to which o­bedience is essential? If this quality of faith is of no consideration in the affair of our justification; or if faith does not justify us, because it includes obedience; it will be impossible to assign a reason, why another faith which has all the qualities of a true one, excepting this of being operative, should not justify as well as that which has this also. In short, to say, that that, and that only, is a justifying [Page 248] faith, which has this property, is, in effect, to say, that this property is what renders it available to our justification; and that we are justified by faith, only considered as a principle of obedience. So that those who say obedience is essential to a justi­fying faith; and yet that faith justifies us, considered in contradistinction from obe­dience, do not only make a needless, tri­fling distinction; but plainly contradict themselves in it. What would you think of a person who should tell you that wings were essential to a bird; that all the crea­ [...]ures which had them, could fly; but that none could fly without them; and yet tell you, in the same breath, that these inhabitants of the air did not fly by virtue of their wings, but quite indepen­dently of them? Or what would you think of one, who should tell you, that obedience to our earthly sovereign, was essential to loyalty; that all his loyal subjects were en­titled to his protection; but that none could be entitled thereto, without loyalty; and yet tell you that loyalty did not entitle you to your sovereign's protection, consi­dered as comprising obedience in it; but considered abstractly, and even in contradis­tinction from obedience? It will not be pro­per, perhaps to speak out what you would think of such subtile Distinguishers as these— [Page 249] But whatever you would think of them; the same you must think of those, who tell us that a principle of obedience is essential to a true faith; that all who have true faith are justified; but that those who have it not, are not justified; and yet tell us, that a true faith does not justify, considered as comprehensive of obedience; but as distinguished from, and opposed to it. And this is really the amount of all the gibberish which you read or hear, con­cerning being justified " Fide solâ", but not " Fide solitariâ!"—" By faith alone" but not " by faith that is alone!"—

5. AND lastly here, If we consider faith abstractly, or independently of holiness and obedience, what can we see in it, which should give it this preheminence above every thing besides? above sincere repentance for our sins? above righteous­ness and charity to our neighbour? above gratitude to our Redeemer? above the love and reverence of our Maker? Does faith, abstractly considered, seem to have any such prerogative, that it should justi­fy us rather than any, or all, of these graces and virtues? Indeed if we consider faith as a principle of universal obedience; as containing in it all the divine and so­cial virtues; and as being the source and sum of them; if we consider it in this [Page 250] light, there will be no difficulty in ac­counting for the highest things that are said of it in the new testament. But if we consider faith in contradistinction from these virtues; and from all obedi­ence to God's commandments, no intel­ligible and rational account can be given of it; why it should have that prehemi­nence? why it should justify? why it should be imputed for righteousness? But all this will be darkness and mystery; which, tho' accounted by some, the chief glory of the gospel, seems to me to be no real part of it's glory. The christian revela­tion is glorious in respect of the great light which it affords us; but not, surely, on account of what is still left obscure in it! Otherwise the apostle might m [...]e properly have congratulated those who still sat in darkness, than those who were, by this dispensation, called out of it into marvellous light.—But not to di­gress: When faith is spoken of in scrip­ture in the primary and restrained sense, or as it is contradistinguished from true piety and virtue, other things are plainly preferred to it. Even the apostle Paul himself, who is tho't by some to exalt faith so much, as to render every thing else inconsiderable in comparison of it; even this same apostle undervalues faith [Page 251] when put in competition with the moral virtues. "Tho' I have ALL FAITH, says he, and have not charity, I am NOTHING." And again, "Now abidest faith, hope, charity, these three; but the GREATEST of these is CHARITY." And this is that more excellent way, which he shews unto us, after exhorting us to "covet earnestly the best gifts." Thus St. Paul, the great champion for justifica­tion by faith, undervalues saith when considered in distinction from, and in comparison of, virtue and obedience: Which plainly shows, that when he speaks of our being justified by faith, he cannot mean faith, as distinguished from charity, and other christian virtues; but as inclu­ding them.—As to the preheminence which some give to faith, in the affair of justification, on account of its being the hand that lays hold on the righteousness of Christ, and a going out of ourselves; these things, I confess, are beyond my compre­hension: Only it were to be wished, that some people would not go out of their senses, as well as out of themselves; and both amuse themselves, and pester others, with unmeaning phrases, and mere Jargon.

HAVING thus considered this notable distinction, (that tho' true faith includes a [Page 252] principle of obedience; yet it does not justify us considered as containing that principle, but exclusively of it, and as opposed to it;) I shall just mention another, which is equally edifying; and which has, indeed, been already hinted at in this discourse. The distinction I mean, is this, That tho' faith alone justi­fies us in this world, and intitles us to salva­tion in the world to come; yet obedience to the gospel is necessary in order to our being justified at Christ's tribunal here­after, and so, in order to our being actual­ly saved at last.

NOW if what is here said were indeed true, it would scarce be worth while to give ourselves much concern about the terms of justification here; whether we are now justified by faith alone, or not? This cannot be a very interesting and im­portant question, provided it is certain that we must both believe in Christ and obey Him, in order to our being finally justified and saved by Him, when he shall come to judge the world in righteousness. The grand interesting point, is, What the gospel requires of us in order to our be­ing acquitted in that great day of retri­bution; and to our "going away into life eternal"? Which point being once re­solved, the other is but of very little impor­tance. [Page 253] It is rather a matter of curious speculation for men of leisure, than of serious concernment to the souls of Chris­tians. So that there is either no founda­tion for this distinction; or, if there is, those who make it might be much better employed in inculcating that piety and virtue, which is acknowledged necessary to salvation; than in eternally insisting upon the doctrine of justification here by faith only; as if there could be no chris­tianity, no religion, without it!

BUT when this distinction comes to be examined, there is really nothing in it: it is wholly without foundation; and the thing intended by it, is demonstrably false. We are not justified here, and entitled to salvation, on one condition; and justified and actually saved hereafter, on another; but on the same. That which the gos­pel has made necessary in order to our being acquitted and saved in the day of judgment, it has made equally necessary in order to our being justified now, and entitled to salvation. For (as has been observed already in this discourse) the gospel is the rule, by which those who are under the dispensation of it, are to be judged hereafter. So that we shall then be either acquitted or condemned, ac­cording as we have, or have not, com­plied [Page 254] with the terms of it according to their true intent and meaning, whatever those terms are. And these terms being the same now that they will be hereafter, without the least variation, it undeniably follows, that such persons as will be con­demned by the gospel then, must be e­qually condemned by it now; and that such as will then be justified by it, and no others, can be justified by it at pre­sent, or intitled to the salvation of it. Betwixt the justification and condemna­tion of the gospel, there is no medium. Whom it does not justify, it condemns; whom it condemns not, it justifies. Nor does length, or distance of time, make any alteration in this case. We cannot be justified only by believing, at present, unless we may be justified only by be­lieving, hereafter; provided the terms of the gospel, like the author of it, are "the same yesterday, to day and forever:" So that what these men take for an impor­tant theological distinction, turns out (like some of St. Athanasius's) to be no better than a palpable contradiction. For there cannot well be a more glaring repugnan­cy than to say, that the same gospel which will condemn men for their diso­bedience in the day of judgment, does not also condemn men equally for their diso­bedience [Page 255] now; but justifies them solely on account of their faith.

So much for the pretended ^* " Article of a standing, or a falling Church"! It is really surprising that such a doctrine should ever be believed by any: It is still more wonderful, that it should ever be embraced by any worthy, good men: But what is most astonishing of all, is, that such an irrational, unscriptural doctrine; a doctrine of so pernicious a tendency with regard to the lives and manners of men, should be insisted upon with pecu­liar warmth and zeal, as a most important and fundamental article of the Christian Faith!

HAVING, in several preceeding discourses, shown the indispen­sable necessity of our being do­ers of the word as well as hearers, in or­der to the salvation of our souls, which is the great end of the Christian revelation; having also pointed out to you some of those many ways, in which persons may be in danger of deceiving their own selves [Page 257] in a matter of so great importance; and given you an antidote against the poison of those errors, which are but too rife in the Christian world; I proceed now to the next thing proposed when I enter'd upon this subject: Which was,

EIGHTHLY, To explain more dis­tinctly the nature and principle of Evan­gelical obedience. And here, first, I shall consider the nature of this obedience, so as to distinguish it from the obedience of a mere Moralist, and of a Theist; and also from that of good men, who lived under the Jewish dispensation. And, se­condly, I shall consider the principle from which this obedience flows.

IT is to be observed in general, that all obedience, properly speaking, consists in the observation of some law or rule. The apostle tells us, that "where there is no law, there is no transgression:" It is e­qually true, that where there is no law, there can be no obedience; all obedience consisting in conformity to some law, or rule of conduct, as all transgression con­sists in a deviation therefrom. And Christian, or Evangelical obedience, is nothing either more or less, than the con­forming of our practice to the laws and commandments of CHRIST, who is con­stituted the Lord and King and Judge of [Page 258] the world; to whom all power in heaven and in earth is given, that all men should honor Him in like manner as they honor the Father.

IF you ask where you are to look for the laws of this "King of Kings, and Lord of Lords?" I answer, Neither into the volumes of nature, nor into your own hearts; tho' there are laws written there, corresponding to them; and written as with a pen of iron and the point of a diamond. You are not to look for them in the Sta­tute-books, and other law-books in the country, where you happen to live; or in any of the civil establishments of religion. Nor are you to look for them in the tomes of theological writers, or the de­crees of Popes and Councils; where they are too often made void by vain traditions. No! you are to look for them only in the gospel of Christ; they being no other than the precepts and rules of conduct, which are found there; and which were promulgated, either immediately by Christ himself; or mediately, by his inspired apos­tles, the chief ministers of his kingdom, whom He authoritatively sent forth to de­clare his will, even as the Father had sent Him. John 20. 21. These laws of Christ, our anointed Sovereign, and whose right it is to reign over us, are contained in their native in­tegrity [Page 259] and perfection, only in the holy scriptures; more particularly of the new testament. This alone is the law-book of Christians, as such; tho' as men, and mem­bers of civil society, we have other laws to observe. It is only in conformity to the commandments of Christ, as they are contained in these sacred records, that christian obedience consists. And it is a manifest solecism to call any other obe­dience christian, or evangelical, besides that, of which the laws of Christ, or the gos­pel, is the measure and standard.

THO' these laws are many, as they re­spect our hearts, and external conduct; as they prescribe to us our duty towards God, and our Saviour; towards our neighbour and ourselves; yet they are sometimes considered as one: Not only as one system or body of laws; but as one law; the law of liberty, by which we are to be judged; and against which, whoso­ever presumptuously and habitually of­fends, tho' but in one point, is guilty of all: i. e. He so far violates the whole, and that authority by which the whole is injoined, that he is condemned as a transgressor, even by this law of liberty; and therefore can­not be justified and saved by it—But this is not the place for considering the extent of christian obedience—I shall therefore [Page 260] only just observe here, that as on one hand, it is certain the continued and wil­ful violation of the christian law, in any respect, is inconsistant with that obedience which is necessary to salvation; so on the other hand, it is equally certain, that a perfect conformity thereto, is not so in­dispensably required, that whosoever falls short of it, must finally be condem­ned. For to suppose this, were plainly to turn the law of liberty into a legal dis­pensation, from which it essentially differs. And were this the case, it would be as im­possible, that justification and life should come by the gospel of Christ, as that it should come by the law of Moses—But

HAVING observed in general, that chris­tian obedience consists in conforming our tempers and behaviour to the laws of Christ; it may be proper, for the better understanding of what is here intended, to show more particularly, how this obe­dience is distinguished from any other.

AND it certainly differs very widely from obedience to the law of nature, or the moral law; especially in that narrow, partial sense and acceptation of this law, which confines morality to men's beha­viour towards each other in civil and so­cial life: and to the private virtues of temperance, and the like, without any re­gard [Page 261] to Deity, and a moral Governor. The ancient pagan Moralists generally consi­dered morality only in this light. When they teach that the law of reason, or the law of nature, is to be followed and ob­served, (on many branches of which, they treat with great propriety) they usually mean no more, than that men are bound to practice justice, benevolence, sobriety, and the other virtues of private and social life, as being, in their own nature, convenient, fitting and decent. This is a notion of virtue and obedience, which falls vastly short of the Christian idea; not only be­cause Christians are under obligation to practice other duties besides those which nature dictates; but also because christi­anity ultimately resolves all duties into the will of God, considered as the all-wise, good, and righteous Lawgiver, and the moral Ruler of the world. "There is one Lawgiver, says St. James, who is able to save and to destroy." And "He that said, do not commit adultery, said also, do not kill." Our obedience is, "doing the will of our Father which is in heaven." What­ever duty we are bound to practice, it is considered as injoined upon us by the authority of almighty God. All our good and virtuous actions, are considered as a tribute which we owe to Him; as a sa­crifice [Page 262] offered to Him; and with which He is H [...]. 13. 16. well pleased. And, on the other hand, whenever we transgress our duty, this is considered as transgressing the law of God: against Him, Him only do we sin. For the divine will and authority, does, as it were, involve and swallow up all other obligations; even the laws of nature and reason, as they are sometimes called, being the laws of Him who is Lord of nature, and the Fountain of all reason.

BUT what has now been said, only distinguishes the obedience of Christians from such virtue as a mere Atheist may, in some degree, be the subject of. For a man may be, in some measure, just, bene­ficent, temperate, &c. from an internal sense of the reasonableness and fitness and advantage of being so; altho' he is so far from obeying and honouring God there­in, that he does not even believe his existence. Our modern Theists profess to go much farther than this; tho' their obedience, if they really practised agrea­bly to their principles, (which they sel­dom do) would fall much below that of Christians, who act up to their profession. The Theists profess to reverence God as the moral governor of the universe, whose will and laws are to be read in men's [Page 263] hearts, and in the volumes of visible na­ture. And the dictates of nature and rea­son, it is said, ought to be obeyed, not merely considered as in themselves fit to be observed; but also because they must be supposed conformable to the will of the Deity; and to have all the force of laws enacted by Him: So that it may be con­cluded, men will be rewarded or punished by Him, as they obey or disobey these laws. I speak now only of the more sober and rational part of modern Theists. There are others of them, who while they pro­fess to believe in God, deride all this as mere superstition and enthusiasm; ^† and with whom it is nothing but the inherent amiableness of virtue, that claims regard; virtue not being rewarded, nor vice pu­nished, as such, by a moral Governor and Lord; tho' it is owned they have a tenden­cy, in the very nature of things, to render the subjects of them happy and miserable, respectively. Whether these nominal Theists, are not really Atheists at the bot­tom, or, at best Epicureans, which comes much to the same thing at last, I will not pretend to determine. Only it is evident, there is but very little difference betwixt saying, that there is no God at all; and saying, that there is none who is to be re­garded [Page 264] and reverenced, as the righteous governor of the world; none, who rewards and punishes men for their actions. ^*

BUT as to the more sober and religious Theists, who consider the natural laws of virtue, as the laws of God; and who not having, or not acknowledging any reveal­ed law, yet "do [...]. 2. 14. by nature the things contained in it," in some measure; even Their obedience falls far short of the Chris­tian standard. Christian obedience dif­fers from Their's, not only as Christians make a revealed law the rule of their obe­dience; and They, only the light of nature: (which would not, of itself, be sufficient to constitute a very essential difference, pro­vided the matter of these laws were exactly the same.) But it differs in divers other re­spects. The catalogue of Christian duties and virtues is considerably longer than the Theist's. Every duty of natural religion, is indeed a duty of christianity; of reveal­ed religion. But the gospel moreover injoins upon us divers things, which are not contained in the law of nature; and are no part of it. And the obedience paid to these different laws, viz. of mere nature, and of Christianity, must differ as much, at least, as the laws themselves differ.

[Page 265] BESIDES: Whoever duly attends to the Christian doctrine of a Mediator, will find, not only that various duties result from, and are injoined upon us in consequence of, that supernatural interposition of pro­vidence; but also that our obedience in general is put upon a different footing thereby, having, in the whole of it, a re­ference to this great dispensation of divine grace to a sinful world. All the precepts of the gospel, tho' they are truly the laws of God; yet they are not to be considered only in that light; but as his laws promul­gated by His only begotten Son, who has redeemed us, and whose servants and sub­jects we more immediately are. Agrea­bly whereto it is said, that we are "not without law to God; but under the law to Christ." 1 Cor. 9. 21. God has subjected us to the rule and authority of His Son, in consequence of his undertaking and executing the me­diatorial office. In our Saviour's own words, "The Father loveth the Son, and hath given him authority to execute judg­ment, because he is the Son of Man:" i. e. because he became incarnate. And in the language of the Apostle Paul, He "took upon him the form of a servant, and was made in the likeness of men;—and became obedient unto death, even [Page 266] the death of the cross: Wherefore God al­so hath highly exalted him, and given him a name, which is above every name: that at the name of Jesus every knee should bow." Philip [...]. 7,— &c. Now it is as invested with this royal power and dignity; as be­ing the King whom God hath set upon his holy hill of Zion, that Christ gives laws to men; not merely as a prophet, o [...] divine messenger. He is "made Head over all things to the church": and we are put under his authority, in a sense wherein we cannot be said to be under that of any other messenger or minister of Heaven, whether human or angelical. From which considerations it is manifest, that our o­bedience is more immediately due to the Son, than to the Father; it being more immediately by His authority, that the various duties of the gospel are enjoined upon us; and to him, that we are more immediately accountable for our conduct.

ALLOWING for the present, (what is far from being true, viz.) that the laws of christianity are, in all respects the same with the laws and religion of nature, and only a republication of it; yet, surely, we could not be said to pay a proper obe­dience to them, without considering them as being the laws of Christ, our Re­deemer and Sovereign. And this is what [Page 267] constitutes one essential difference betwixt christian obedience, and any other. In order to a person's obeying as a Christian ought to do, it is not only necessary that he performs the duties peculiar to Chris­tanity; but also that he performs all others, which may be common to this and other religions, in obedience to Christ, as his Lord and Master and final Judge: doing all things whatsoever he does in word or deed, in the name of the Lord Jesus. Col. 3. 17.

HOWEVER, Christians do not (at least they ought not to) set aside the supreme authority and dominion of God, the FA­THER Almighty: or, by attempting to divide, really destroy, the Monarchy of the universe; which is still in HIM alone; the mediatorial authority of Christ, being derived from HIM, and subordinate to HIS. Tho' our obedience as Christians, is due more immediately to our Lord Jesus Christ; (as was said before) yet it is ulti­mately referred to His Father, and our Fa­ther, to His God and our God; Joh. 20, 17. who "is greater than ALL;" Joh. 10. 29, & Ch. 14. 28. and who has con­ferred this dignity and authority on the Son. And of this important truth, viz. that all the homage and obedience which we pay to the Son, should thus be refer­red to, and terminate in, the Father; of this important truth, I say, the apostle ad­monishes [Page 268] us, when he tells us, that God highly exalted his Son, that every tongue might confess him to be Lord, "to the glory of God, the FATHER." Philip. 2. 11.

So that Christians ought not, surely, to pay any such obedience or homage to the Son, as has a tendency to eclipse the glory of God the Father; who is without Rival or Competitor. The Dominion and Sovereignty of the universe is necessa­rily one, and in ONE;—the only living and true GOD, who delegates such measures of power and authority to other Beings, as seemeth good in his sight; but "will not give his [peculiar] glory to another." Isa. 42. 8. Our blessed Saviour does indeed assert the rights and prerogatives of his own crown; but never usurped those of His Father's: On the contrary, He constantly and uni­formly tells us, that his authority was given to him of the Father; and is exer­cised in subordination to His will; not independently of it. He claims no autho­rity, besides what he claims by virtue of the Father's grant, and the commission which he received from Him.

WHAT is said above, seemed needful to prevent mis-construction; to suggest the true ground of that obedience which we owe to our blessed Lord; and to show the perfect consistency of paying it, with [Page 269] the Unity, and the supreme glory and do­minion of God, the FATHER: The not sufficiently preserving of which Unity and Supremacy amongst Christians, has long been just matter of reproach to them; and a great stumbling-block both to Jews and Mahometans. ^*—But to return,

AS christian obedience is distinguished from that of mere Theists, by our making a written revelation the rule of it; by the peculiar duties of the gospel; and by our paying all our obedience more immediately to Jesus Christ, as our Redeemer, Lord and Judge; so it is still farther distinguish­ed therefrom, by the motives from which it is performed.

[Page 270] THE obedience of a mere Theist may be excited by a contemplation of the di­vine goodness, and other attributes, as manifested in the creation of the world; and in that providence which sustains and governs all things. But a Christian's o­bedience is moreover, excited, I might perhaps say, more especially excited, by a contemplation of God's perfections, as manifested in our redemption: And we are constrained by the love of Christ, who "died for all." when all were dead. The Theist may do acts of charity to his neigh­bours considered as his fellow-creatures, the creatures of God. But a Christian moreover considers the relation in which all men stand to Christ, who so loved them, as to give his life "a ransom for all:" And if he gives ought to a disciple, it is in the name of a disciple that he does it, and because he belongs to Christ. The Theist may be sober and temperate because this is rea­sonable, and conducive to health. But the Christian moreover, considers himself as "the habitation of God thro' the spirit;" and will not defile the temple of God, lest God should destroy him. The Theist's virtue and obedience may be excited by some ge­neral confused notions of a future state of retribution. But a Christian lives under the habitual expectation of a resurrection, and [Page 271] a future judgment; when all they that are in their graves shall hear the voice of the Son of God; and come forth, they that have done good, to the resurrection of life, and they that have done evil, to the resurrection of damnation. The Theist may obey, because he imagines his virtue (notwithstanding all it's defects) so valuable in itself, that it will fully and sufficiently recommend him to the approbation of his Creator. But the Christian obeys, because this will be ac­ceptable to God thro' his Redeemer, and be rewarded for his sake. In fine, the obedience of a Christian, in all its parts and branches, receives a peculiar tincture and complexion from his profession; and is animated by the faith of the Son of God, who has redeemed us by his blood; and made us kings and priests unto God, to offer up spiritual sacrifices, acceptable to Him by Jesus Christ. 1 Pet. 2. 5.—These things are sufficient to show the wide difference which there is betwixt the obedience of a Christian, and that of a mere Theist, e­ven supposing the latter of them to live up to his principles.

BUT it may be inquired, How christian obedience differs from that of good men under the law of Moses, before the com­ing of Christ in the flesh? The resolution of which inquiry, depends very much up­on [Page 272] on another question, viz. How far the mediatorial scheme of our redemption and salvation, was opened to Their understand­ings, during that preparatory dispensation? If we suppose this scheme to have been as clearly revealed to them in general, as it seems to have been to some of the Pa­triarchs before the law, and to some good men after, and under, it, the difference will not be so great as some may perhaps imagine. For it will then consist chiefly in these two things:

1st. IN the externals, the modes and ri­tuals of religion; which, to be sure, were very different under the Mosaic, and the evangelical dispensation; the morality of the law and of the gospel being still the same. And

2dly. WHEREAS WE believe and trust in a Redeemer already come; and are hereby excited to obey: They believed in the same Saviour, as promised, and look­ed for; and were, by this expectation of a Deliverer, stimulated to the service of God.

WE are told expressly, that the gospel was preached to Abraham, who rejoiced to see the day of Christ approaching. And he, together with others both before, and after the Mosaic oeconomy took place, were justified in the same way, and up­on [Page 273] on the same footing of grace, that we are now; Abraham being the father of the faithful in all succeeding generations. And the Author to the Hebrews, ha­ving enumerated divers of these ancient worthies, tell us, that ‘these all died in faith, not having received the promises; ( i. e. the fulfilment of them) but hav­ing seen them afar off, and were per­swaded of them, and embraced them; and confessed that they were strangers and pilgrims in the earth.’ Heb. 11, 13. And of Moses, it is said afterwards, that he ‘es­teemed the reproach of Christ, greater riches than the treasures in Egypt; ha­ving respect unto the recompence of the reward.’ Ver. 26, Now according to these, and such-like representations in the new-testament, one would think that, excepting the two particulars mentioned, there could be no considerable difference be­twixt the obedience of good men before, and after, the coming of Christ.

BUT whether this knowledge of a Sa­viour to come, were common to all good men, under the law, or not, there is some ground of doubt. For tho' one great end of the law was, that it might shadow forth good things to come; that it might at once admonish those who were under it, of their need of a spiritual deliverer and Re­deemer, [Page 274] and lead them to expect such a One; yet it is manifest that the generality of the Jews, for sometime before our Lord's nativity, had no notion of this spiritual meaning, and typical reference of the law; and therefore interpreted all the pro­phecies concerning the Messiah, of a tem­poral Prince and Saviour. And whether some truly pious and virtuous men, were not carried away with this prevailing er­ror, I will not pretend to determine—Nor can we fully and thoroughly discriminate betwixt the obedience of good Jews, and good Christians, unless we knew more ex­actly than we do, what the ideas and sentiments of the former generally were, respecting the promised Saviour.

TO conclude this head, concerning the nature of christian obedience—This obe­dience is not only that which, for the matter of it, is agreable to the precepts of the gospel; but that which is performed with a due regard to Christ, as our great Prophet, Priest and King; the Captain of our Salvation; the author and finisher of our faith: That obedience, which has the gos­pel revelation for its basis and rule; and which is performed from views and mo­tives proper and peculiar to this dispensa­tion of divine grace. However right and reasonable men's actions are, considered [Page 275] in themselves; however corresponding to the law of liberty; yet there is not, in strict propriety, any thing of christian o­bedience therein, any farther than they are done with reference to the gospel of Christ. This is the characteristick of the obedience we are considering: hereby it is distinguished from any other. And this will be farther evident from a consi­deration of the grand principle of this obe­dience, which was the second thing pro­posed in the beginning of this discourse, and to which I now proceed.

THE great principle of christian obe­dience, is christian faith; faith in Christ, and in God thro' him. I add— in God thro' him; because the faith of Christians does not terminate in Christ as the ulti­mate, (tho' he is the immediate) object of it: but it is extended, thro' him, to the one God and Father of all. And to beget in men that belief and trust in God, which is here intended, was one grand design of the mediatorial undertak­ing. Christ came into the world in his Father's name, as sent and commissioned by Him, to declare and reveal Him. And in His name he spake to the world con­cerning God, and His kingdom. All he taught, did and suffered, refered ultimate­ly to the Father; the end thereof being to [Page 276] bring us to God. A passage in the apostle Peter will both illustrate and confirm the thing here intended; where, speaking of our Saviour, he says, that he ‘was fore­ordained before the foundation of the world; but was manifest in these last times for us, who by him do believe in God that raised him from the dead, and gave him glory, that our faith and hope might be in God.’ 1 Pet. 1, 20, 21. From hence, and from many other passages of scripture, it is evident that christian faith is not merely a belief in Christ, or relying upon him for salva­tion; but rather a belief and hope in God thro' him; a belief that He is what Christ has declared him to be; that He is that righteous, that good and gracious Being, which the gospel represents him to be; that He is reconciling the world unto himself, by such means, and upon such terms, as are therein mentioned: A belief, that Christ is "the way, the truth and the life; that no man can come unto the Fa­ther, but by him;" or that sinners can obtain eternal life in that method, and that alone, which he has opened and re­vealed. Act 4. 12.

THIS is the proper notion of christian faith: And, indeed, to suppose that faith terminates in Christ, as the ultimate ob­ject of it, is inconsistent with his being a [Page 277] Mediator at all. We lose the very idea of a Mediator upon this supposition. If Christ is really "the Mediator betwixt God and Man;" he is to be believed on as such; and our faith must terminate, as was observed before, in that God, betwixt Whom and us, he mediates.—And having premised thus much concerning the na­ture of christian faith in general; (which is much mistaken by many) I am now to show, that this is the great principle of christian obedience. I do not mean, that all who thus believe in Christ, and in God thro' him, do actually obey the gospel; (which is contrary to fact and experience) but, that all who obey it, obey it from this principle. It is this faith that purifies their hearts; and animates them in the discharge of all the duties of the christian life—Let me explain myself a little more particularly upon this point.

IT is very evident that no man can obey as a Christian, who has not the faith of a Christian. It is supposeable that a Mahometan, or even an Atheist, might ex­ternally perform any duty which the gos­pel injoins upon us. But if a Mahometan or Atheist, known to be such, should per­form many of these duties, no one, surely, would call this christian obedience. Evan­gelical faith being wanting, there cannot, [Page 278] properly speaking, be any thing of evan­gelical obedience in any actions whatever.

SUCH faith in Christ, and in God thro' him, as is mentioned above, has a very natural and apparent tendency to make the subjects of it truly pious and virtuous; and to yield that obedience to the gospel, which is required of them. As far as the belief of any thing; as far as any faith, in the primary and most proper sense of the term, can influence the tempers and practices of men; such a faith as I am speaking of, bids the fairest of any, to have a good influence upon men's hearts and manners; to turn them from sin to God; and to induce them to obey his commandments. What can be sup­posed sufficient and effectual to this good end, if a belief of such truths as are re­vealed in the gospel; if believing Christ to be really that divine messenger which he is said to be; if believing, that he came into the world to redeem us, according to the evangelical account of this matter; if believing in God, thro' him, believing in his righteousness and holiness; his good­ness and mercy; his promises and threat­nings; what, I say, can be supposed suf­ficient and effectual to turn men from sin to righteousness, if such a faith as this, has not that influence and efficacy? if it leaves [Page 279] the subjects of it, as it found them, dead in trespasses and sins? There is certainly no faith, considered in the first and most proper sense of the word, which can dis­engage men from their evil courses, and induce them to love and serve God, if this faith fails to do it. And as this is the ob­vious tendency of it; so

IT is manifest thro' out the new-tes­tament, that the apostles of our Lord, and other holy men, lived under the influence of such a faith. This was the spring, and source, and animating principle of their obedience. It was this, that made them abhor that which is evil, and cleave to that which is good. It is by this faith, that they are said to have walked: And the life which they lived in the flesh, they lived by this faith of the Son of God. This is the faith, which is said to work by love: And this is the victory that overcometh the world, says St. John, even your faith. It was by faith, that these holy men run with patience the race set before them: It was by this shield of faith, that they were armed a­gainst all temptations; and wherewith they were enabled to quench all the fiery darts of the wicked. In fine it was faith, that gave them spirit and courage to encounter, and strength to overcome, all difficulties and dangers, in the discharge of their duty [Page 280] —The account which the apostle gives us of some renowned men before the coming of Christ, (whose faith was not essentially different from our's) is agreable to what is said above. ‘ By faith, Moses, says he, when he was come to years, refused to be called the son of Pha­roah's daughter— By faith he forsook Egypt, not fearing the wrath of the King; for he endured as seeing him who is invisible’—"And what" (as the a­postle goes on) ‘shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Sampson, and of Jeptha, of David also and Samuel, and of the prophets; who thro' faith subdu­ed kingdoms, wrought righteousness,’ &c. Thus was faith the great operative prin­ciple in good men, even before the com­ing of Christ: It was the same principle in general, which wrought in the apostles and primitive christians: And it is this principle that operates in good men, in all succeding ages. This is the heavenly seed, which taking root in the heart, springs up, and ripens into good fruit: This is the source and fountain from whence obedience flows: And without such a principle of faith, there can, as has been observed before, be no obedi­ence properly evangelical. But

[Page 281] NOTWITHSTANDING the visible, apparent tendency of faith, to produce o­bedience; to make men truly pious and virtuous; and altho' no person does, or can, obey the gospel, but from this prin­ciple; yet it is manifest both from scrip­ture, and daily observation, that people may be the subjects of faith, while they live in disobedience to Christ's command­ments: They may have faith, without having their tempers and manners con­formed to the dictates of it: Their lives and practice may be contrary to what they profess to believe; yea, to what they actually do believe. So that tho' faith is the true principle of obedience, in all those who obey; yet it is not, in fact and event, a principle of obedience in all that believe; for there are vicious be­lievers; as well as vicious infidels. We learn from the new-testament, that many who believed in Christ and the gospel, of old, wholly apostatized from the faith af­terwards; some in a shorter, and some in a longer time. Many others, who did not make shipwreck concerning faith, but con­tinued to hold it; yet held it in unrighteous­ness; making shipwreck of a good conscience; and being to every good work reprobate. Our own observation may, perhaps, il­lustrate and verify these representations of [Page 282] scripture. Have we not known some who professed to believe in Christ; to trust in the mercy of God thro' him; and even to be very confident of their title to eter­nal life; (of whom we cannot pretend to say, that they did not thus believe, and trust, and confidently expect salvation) Have we not, I say, known some such persons, who were far from being good men, if the tree is to be known and judg­ed of by its fruit? Yea, have we not known some, who were not only belie­vers; but very warm and zealous ones, who have wholly departed from the faith, giving heed to seducing spirits, as was foretold? 1 Tim. 4. 1. Have we not seen examples of such as our Saviour speaks of, who "hear the word, and anon with joy receive it; yet not ha­ving root in themselves, endure only for a while?" Ma [...]. 13 20, 21.

IT is very evident then, that faith is not really a practical principle in the hearts of all believers: Some of them are very little, if any thing, the better for their faith—And there is one thing that deserves a particular notice here: Which is, That the Apostles, in their epistles to particu­lar persons, or to christian churches, ne­ver speak of the vicious, impenitent profes­sors of christianity, as being destitute of true faith; or as being really unbelievers, [Page 283] while they professed to have faith. On the contrary, they always take it for granted, that these persons, however wicked, were really believers notwith­standing their wickedness; exhorting them to repent and amend; and to live suitably to their holy vocation. In this respect, at least, there is a very remark­able difference betwixt the Apostles, and some modern preachers of the gospel. The latter speak to, and of, all the wick­ed professors of christianity, as unbelievers, as destitute of true faith; upon a pre­sumption that where faith is, there will always be obedience; or, that no true believer, can remain vicious. Now I am bold to say, that this manner of preaching is altogether unscriptural; and that there cannot be a single instance produced, from the writings of the apostles, which justi­fies it. For, as was said before, They al­ways take it for granted, that men may be really believers, and address them as such, how much soever their lives and morals might resemble those of pagans and infidels. So that we cannot reasonably doubt, but that faith, true faith, which is a principle of obedience in some persons, is not so in others; not working by love, nor producing the fruits of righteousness.

SOME will probably inquire, How [Page 284] it comes to pass, that faith, which is the principle and source of obedience in some persons, should not be so in others, uni­versally? Why the hearts and manners of many should be influenced by their faith; while the hearts and manners of as many, perhaps a much greater num­ber, should be so much at variance with their faith? so opposite to what they pro­fess to believe; and which they really do believe, according to the present hypothe­sis? And, indeed, tho' the possibility of this, and the truth of the supposition, is evident from the whole current of scrip­ture, and verified by daily experience; yet it may well be accounted one of the greatest speculative difficulties that occurs, upon the subject of religion: And it is one, of which it is, perhaps, beyond the sphere of human understanding to give a clear and full solution; since it seems plainly to run up into the old question concerning liberty; so that They who can fully clear up all the difficulties attending the doctrine of human freedom, as op­posed to necessity, can be at no loss for an answer to this—But who They are, I have not yet found—

SOME think this fact is sufficiently ac­counted for, only by supposing that good and wicked men under the gospel, (tho' [Page 285] both of them are truly believers) believe in different degrees of intenseness. There are doubtless degrees in faith; there is a strong and lively faith, as well as a weak and languid. Those who are the subjects of the former, it is said, are obedient to the dictates of it; faith, in them, becom­ing an operative, practical principle: Whilst those, whose faith is feeble and weak, do not give themselves up to the guidance of it; this weak faith not being a practical principle, as the other is: But if it were strengthened to a certain degree, i [...] is supposed, it wou'd become so; and certainly be productive of good fruit.—Thus, as some suppose, it comes to pass, that faith is actually a principle of obedi­ence in some persons, and not in others. But this is far from being a full solution of the difficulty: For the question still occurs, how it comes to pass that some men are thus strong in faith; while others give but a feeble and cold assent to the great truths of christianity? Besides, if there is any such thing as human liberty, it is certain that, of different men, whose faith is the same, both for kind and degree, some may act agreably, others contrary thereto: And to say, that all men whose faith is alike strong, must act alike, is, in effect, to deny that men are free creatures; [Page 286] unless we suppose their freedom lies rather in believing, than acting. For if there is a necessary connection betwixt men's faith and practice, it is plain that they can­not be free in the latter of these respects; so that they must either be free in the for­mer, or not at all. And, to human ap­pearance, some great and strong believers are much worse men, than some who have but little faith.

OTHERS suppose that here is a spe­cific, essential difference in the faith it­self, of those who obey the gospel, and of those who do not: From which difference in the kind and nature of their faith, it is said, we are to account for the difference which there is in their lives and manners; one of them being always, and universally, a principle of christian obe­dience; the other, never. But it seems impossible to give any intelligible account of this supposed specific difference in men's faith. For to say, that one man's faith is wrought by the special operation of the spirit of God upon his heart; and another's, not; is not to point out to us the differ­ence which there is supposed to be in these men's faith; but only to tell us, how these different persons come by their faith: Which is quite another thing. If two persons assent to the same divine truths; [Page 287] if they believe in the same God; if they depend upon the same Saviour; their faith is, for kind, the same, in how dif­ferent a manner soever we may suppose they became the subjects of it. This faith, as was said above, may, indeed, be strong in some persons, and weak in others: But this makes only a gradual, not a specific difference in their faith itself.

SOME, who suppose there is a specific difference betwixt the faith of obedient, and that of disobedient christians; in or­der to make out this difference, and to show how faith becomes a principle of o­bedience in some persons and not in o­thers; tell us, that one is a penitent faith, an humble faith, an holy faith; and so on: Whereas the other is an impenitent faith; not humble, unholy, &c. But upon examination, it will appear, that this is rather to tell us how men differ from each other, than how their faith differs. For since a penitent faith, includes penitence, [...]n humble faith, humility, and an holy faith, holiness; to say that one person has a penitent, humble, holy faith; but that the faith of others is not a penitent, not an humble, not an holy one; really amounts to no more than saying, that some believers are penitent, humble and holy; but that other believers are not so. [Page 288] Which is only telling us, how widely pro­fessed christians differ from each other in their moral and religious character; not showing us how the faith of a good man differs specifically from that of a wicked one.

THE same faith, both for kind and degree, may be attended, or accompanied, with different qualities in different men. One believer may be wise and learned; another simple and unlearned. Does this difference betwixt the men, infer any spe­cific difference in their faith? No surely! Thus also one believer may take a par­ticular pleasure and delight in the exer­cise of one worldly calling or occupation; another, in another. Do these different turns of men's minds, infer a specific dif­ference in their faith? You will justly answer, None at all. Well: In like man­ner (for aught that has hitherto appeared) the same faith may be accompanied with repentance, humility, holiness, in one man; and with hardness of heart, pride, unho­liness, in another. These contrary quali­ties may be found in believers; the for­mer of them in some, the latter in others: But neither of them are faith, strictly and properly speaking; but somewhat quite distinct from it. Tho' some believers are penitent, humble and internally holy; [Page 289] yet these moral and religious qualities, or these christian graces, strictly speaking, are not faith; but they are as distinct from it, as wisdom and learning; or any other natural and civil accomplishments; or any particular turn of mind, with relation to secular employments. We might as well say, that there is a specific difference betwixt the faith of a wise man, and that of an ignorant one; betwixt the faith of a christian magistrate, and that of a christian merchant; as that there is such a difference betwixt the faith of a saint, and that of a sinner: Yea we might as well say, that there is a specific difference be­twixt the faith of a man of a fair, and one of a dark complexion;—the faith of an European, and that of the AEthiopian bap­tized by Philip. For, in truth, learning and ignorance, civil magistracy and mer­chandize, darkness and fairness of com­plexion, are not more distinct from faith, properly so called, than moral and religious qualities are; such as repentance, humi­lity and holiness. These good qualities are not only distinct from faith, and faith from them; but there is no necessary con­nection betwixt them. Some believers are possessed of them; others are not. Nor can this fact be accounted for, by sup­posing, that there is a specific difference [Page 290] betwixt the faith of the former, and that of the latter. For if there were really any such difference, yet the question would still recur, How comes one man to have the good faith? another, only that of an inferior kind? And besides; those who have endeavoured to make out such a specific difference, have not, by any means, done it. For they either only tell us how we come by true faith, sa [...]ing it is wrought in us by the spirit of God, &c. (which, however true it may be, is not to show us wherein that faith, considered in itself, differs from any other) Or else they tell us, it is a penitent, humble, holy faith: Which is, in effect, to say, that the faith of some men differs specifically from that of others, by having somewhat which is really distinct from faith, joined with it; viz. repentance, humility and holiness. So that to have recourse to this supposed specific difference in men's faith, in order to account for some men's obeying, and others not obeying, the gospel; is really no more than saying, in other words, that some men obey the gospel, because they do not only believe, but are also penitent, humble and internally holy; i. e. they o­bey it, because—they obey it! While o­thers disobey it, because, tho' they be­lieve, yet they remain impenitent, proud, [Page 291] unholy; i. e. they disobey it, because—they disobey it! And is not this a very notable solution? When the very thing which is inquired, is, How it comes to pass, that some believers are penitent, humble and holy; others the reverse?

BY this time, I suppose, it is very evi­dent, as was hinted above, that this in­quiry runs directly into another; and ter­minates therein: I mean, the perplexing question concerning human liberty; and it can only be resolved fully by those, who can fully reconcile our freedom (which ought not to be doubted of) with the scrip­ture-doctrine of God's fore-knowledge, and eternal counsels; of his governing providence, and the operations of his spirit and grace. To pretend to answer the difficulty, by denying human freedom, and resolving all into the absolute sovereignty, and power of God, is only to cut the knot—And on the other supposition, that we are free, there is somewhat in this sub­ject, which is, even at first view, above humanity—somewhat, to which we can­not attain—somewhat, which is evidently too high for creatures of such limited facul­ties; and probably for all CREATURES. And if we exercise ourselves in these things, I know of no valuable end it can answer—except that of convincing us of our ig­norance, [Page 292] 'till we come, at last, to sit down contented and resigned, where the holy apostle did, saying with him— ‘O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!’ Rom. 11 33. God's counsel and providence govern the world; but yet men are free!—

AND if we are really free creatures, we cannot go any farther towards a solution of the question we have been considering, than this—Some men will and chuse to conform their tempers and practice to their faith; and do so, by the concurring in­fluences of God's Spirit. Others will and chuse to continue in their sins; not as be­ing tempted (much less compelled) thereto of God; but being ‘drawn away of their own lusts and enticed.’ James 1. 14. Higher than this, I think, we cannot go, without losing ourselves. We must either take up with this simple, scriptural account of the matter; or else bewilder ourselves with that, both needless, and fruitless inqui­ry, What determines our will and choice to one side, rather than to the other? With relation to which question, I shall only observe, That in all those respects, wherein we are actually Free, (whatever respects they are) certainly nothing deter­mines [Page 293] us necessarily, or unavoidably, so that we could not but make the choice we do: We are Arbiters here, chusing for, and determining, Ourselves; this being the proper notion and nature of liberty, as opposed to necessity.

THOSE persons who deny the fore­knowledge, and the eternal purposes of God, because they cannot clearly recon­cile this doctrine with that of human li­berty, seem very worthy of blame: Since, if the scriptures are true, these doctrines must both be true. But those who, because of the difficulty which they find here, deny that man is free, are still much more blameable: Because the denial of liberty, is the charging of all our sins on God; making him the author, as well as the punisher, of them: and so, absolutely de­stroys his moral character: Whilst, at the same time, this is of the most fatal tenden­cy with reference to practical religion—

IN that revelation, with which God has favoured us, it is forever taken for granted, that we have a self-determining power; (whatever difficulties may attend the supposition) I mean, the power either of accepting the mercy offered us, by complying with the gracious terms of it; or rejecting the counsel of God against our­selves. So that none ever had, or shall [Page 294] have, just cause to complain, that the God of all grace and mercy, so cruelly mocked and insulted them, as to offer them de­liverance from the wrath to come, and eter­nal life in his most glorious presence, upon impracticable conditions: Which would, in effect, be to give us a sight of heaven, on­ly to render us more wretched in the loss of it; and to make damnation itself the more intolerable! Such doctrine as this we, indeed, sometimes hear; such hard speeches!—But if you can believe Him, for whom it is impossible to lye, "Life and death are set before you, blessing and cur­sing:" And of this, both ‘heaven and earth are called to bear record; there­fore CHOOSE Life!’ Deut. 30. 19. ^†

[Page 295] BUT it is not intended in what is said a­bove, concerning human power and liber­ty, [Page 296] that men either do, or can, obey the gospel in the manner required of them, [Page 297] independently of the concurrence and blessing of almighty God. The meaning [Page 298] is only this, that God does actually afford, or is at least ready to afford, his aid and [Page 299] assistance to men, in such manner and such measure, that they may, thereby, [Page 300] work out their own salvation; so that if they do not, it is owing to a criminal [Page 301] neglect of the power which they have, notwithstanding the supposed depravity, [Page 302] and real imbecility of human nature. However incautious or extravagant any [Page 303] may have been, in their representations of our corruption; our inability to do good; and, of the manner of God's operations up­on the hearts of men; yet it is the unde­niable doctrine of the gospel, that vicious men cannot attain to true evangelical holi­ness, merely by their own strength, or ex­clusively of the divine assistance. But still, this assistance being afforded to all, who set themselves to seek it, and to correct their tempers and manners, as they may, and ought to do; it follows, that the per­verseness of men's will, not their impo­tence, is the reason why any fall short of that internal purity, and external obedi­ence, which is necessary in order to their inheriting eternal life: Nor can any one doubt, but that this is the truth, unless he first doubts the veracity, or misunderstands the words, of Him who has said— ‘Every one that asketh, receiveth; and he [Page 304] that seeketh findeth; and to him that knocketh it shall be opened—If ye—being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?’ Luke 11. 10.

SOME, by faith, which they call a prin­ciple of obedience, seem evidently to in­tend believing, together with that repen­tance; that humble and pious temper of soul, which is the fruit of God's spirit, co­operating with our sincere desires to obey and serve him: i. e they mean internal goodness and holiness, as well as saith. And indeed the scriptures frequently use the term faith in the same latitude; par­ticularly, when we are said to be justified thereby. And if we understand it thus, faith is indeed always, and in all who have it, actually a principle of obedience; I mean, of external obedience; for this faith is itself obedience, considered as a practical principle in the heart: and therefore it cannot, with any propriety, be opposed to, or contradistinguished from, internal piety and goodness; or that divine nature, of which we are made partakers by the great and precious promises of the gospel, accom­panied with the divine blessing.

IT seems impossible, in the nature of the thing, that any person who is possessed [Page 305] of this divine principle of faith, under­stood in the complex sense here spoken of, should not externally walk agreably to the gospel; or that he should continue to work iniquity. For this would be to sup­pose, that a man might be wicked exter­nally; and yet be internally pious and holy! Whereas our Saviour says, with reference to this very point, That ‘EVERY good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree CANNOT bring forth evil fruit; neither can a corrupt tree bring forth good fruit.’ Mat. 7. 17, 18. Faith, considered in this large sense, seems to have a close and inseperable connex­ion with christian obedience: In any other sense of the term faith, it has no such connexion therewith. And it may be added, that no man can obey the gospel as a christian ought to do, without having this divine principle in his heart: If this is wanting, a man is in­ternally wicked; and so not justified; nor intitled to the glorious promises of the gospel, whatever his external behaviour may be.

I AM not much concerned, whether that which is said above, is most agreable to the sentiments of this, or the other de­nomination of Christians; being verily [Page 306] perswaded, it is the truth as it is in Jesus—Nor do I know how I can conclude this discourse better, than by beseeching you all, to see that your faith is improved in­to such a practical principle of holiness and obedience in your hearts, as has been now spoken of. Without faith, in this sense; or unless people have such a pious trust and confidence in God, thro' Christ; such a perswasion of his goodness and holiness; of the truth of his promises and threatnings, that they are formed into the divine image; and internally resign them­selves to the divine will; their outward behaviour, however irreproachable, can­not be well-pleasing in God's sight; as that of Christ's faithful servants is. There is a faith which is dead for want of works: There may also be works which are dead, for want of faith; I mean for want of a truly pious and christian tem­per at the bottom, in conjunction with what is more usually termed faith. With­out this, our external obedience is scarce better than mere formality, and empty ceremony; since God looketh at our hearts. That is not a pure fountain, from whence such obedience flows: Nor are those who perform it, truly made alive un­to God, by Jesus Christ; They have not yet in them that well of living water, spring­ing [Page 307] up into everlasting life, which our Sa­viour speaks of; intending hereby the spirit which they they that believe on him should receive. But "let him that is a­thirst, come; and WHOSOEVER WILL, let him take the water of life freely." Rev. 22. 17.

THE nature and principle of evan­gelical obedience having been con­sidered in the forgoing discourse; we are now to consider the extent of it; and to give a short description thereof, as it is found in good men, who are the heirs of salvation. This was the last head of discourse proposed, when we entered up­on this subject.

[Page 309] I HAVE, more especially, two reasons for speaking of the extent of christian o­bedience; and giving a short description of it, as it is actually found in the hearts and lives of Christ's true disciples. One is, that they who are really christians, and not only nominally such, may have the great and blessed satisfaction of know­ing that this character belongs to them; and so may reasonably hope for the mer­cy of God unto eternal life; being still excited by this very hope, to purify them­selves yet more; to make farther progress in piety and virtue; and to perfect holi­ness in the fear of God.—The other end which I have in view, is, that those who are not truly doers of the word, may not deceive their own selves; that they may not hope to be blessed in their deed; but may know wherein they fall short of what is necessary to constitute the christi­an character; and so be excited to amend their ways, 'till they come up thereto.

THESE two ends may, by the blessing of God, be both attained by laying before you the christian rule of life and conduct, (by which we are to be judged hereafter) in order to your comparing your own tempers and manners therewith. Those whose hearts and manners correspond to this law of liberty, (allowing for such de­viations [Page 310] as may properly come under the head of human infirmities) may justly have confidence towards God; and assure their hearts before Him. On the other hand, those whose own hearts condemn them, as being presumptuous, wilful trans­gressors of this law of liberty, may be equally sure that they are not heirs to the blessings annexed to the observance, but to the condemnation annexed to the vio­lation, of it. The gospel, as it is a rule of life to us, and as we behold the glory and perfections of God therein, is a sort of spiritual fountain, or intellectual mirrour; by looking into which, we may discern the true features and lineaments of our souls. In this it is, that the good man may discover the beauty of holiness (the di­vine image) in himself, as it were by re­flexion from it: It will give him back, and make him see, his own likeness; his o­ther self: And, at the same time that it shews him all that is truly beautiful and amiable in his inner man, it will also shew him, wherein that still needs polishing and adorning. By means of this, the wicked may likewise come to a sight of their moral deformity: For this glass represents ugliness and deformity in their just and proper colours, no less than it does beauty and comeliness, in their's: It is not a de­ceitful [Page 311] one, which will either flatter the bad, or bely the good; but it will truly shew every person to himself, who, in­stead of taking a careless side-glance at it, looks full and direct upon it, with an open and honest face. Nor should either the good or bad, having looked into it when presented before them, and beheld them­selves therein, go their way and forget what manner of men they are. James 1. 24. But this is often done by vicious men; who do not like to retain either God, or themselves in their knowledge and remembrance. They are disgusted at the ugly image represen­ted to them, when they see themselves in contraste with the purity and holiness of God, as exhibited to them in His word. Far different from Narcissus in the fable, who was loth to lose sight of himself in the chrystal stream; and so would have gazed forever; They are generally for losing sight of themselves as soon as possi­ble. Such a disagreable and loathsome object as a sinful, polluted, guilty soul, fills them with horror, instead of delight; and they are uneasy 'till the very idea of it is erased from their Minds. Good men, on the other hand, receive a sacred pleasure by observing the image and superscription of God in their own hearts, while they are contemplating His word; tho' this is [Page 312] a pleasure attended with humiliation, and a degree of grief, because they approach no nearer to the great Exemplar. How­ever, by continuing to look into this sacred mirrour, they grow daily into an exacter conformity to the glorious, the divine Ori­ginal:—They all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord. 2 Cor. [...]. 18.—But I wander too far from the particular design of this dis­course; which, you remember, was to con­sider the extent of christian obedience.

AND it is evident that this obedience ought to be co-extended with the rule of it. What is that? The law of Christ; the whole collective body of christian statutes, injunctions, and prohibitions: So speak ye and so do, as they that shall be judged by the law of liberty. James [...]. 12. It is manifest that our obe­dience is not truly christian, unless we pay a religious regard to the whole evan­gelical law, however broad this command­ment may be; and how many points, or distinct precepts, soever, it may be distri­buted into. People may flatter them­selves as much as they please, and ima­gine it as easy as they please, to be truly pious and good. But one may be bold to say, that no man was ever altogether a christian, without giving his heart intire, [Page 313] and undivided, to God thro' Christ; so as to be internally disposed to yield obe­dience to all his known commandments. There is no true principle of christian piety and goodness in the heart, but what is an universal one; not confined to this, or the other precept and duty, but extended to all of them in general. This will be e­vident to any one, who attentively con­siders what is implied in a principle of o­bedience to God, and of submission to his authority. For this is really a principle uniform, and consistent with itself, thro'­out. He that truly loves virtue, as being what it is, loves it universally; tho' a man may in many cases put on the appearance of it, without really loving it at all. So he that truly loves God, and reverences his authority, as such, reverences it uni­versally, so as to have a temper of mind disposed to submit, in all respects, to the divine will, without reserve or limita­tion. In this respect, there is a wide difference betwixt a due principle of obe­dience to God's will, as discovered to us in the gospel of his Son, and a principle of obedience to any human authority, whether civil or parental. No one but God, has an absolute, unlimited authority over us. We may therefore (and indeed ought to) have reserves in our breasts, [Page 314] with regard to all human authority; not being obliged, in reason, to yield up our­selves intirely to the will and disposal of men; or to do whatsoever may, by them, be injoined upon us. We are bound to reverence, and submit to, our natural pa­rents, and the civil Powers, so far as their right of commanding extends: If we do so, it is sufficient. But if we have not a disposition thus to submit to all their rightful commands, we can neither have the temper of dutiful children, nor of loyal subjects: i. e. we cannot have either a true principle of filial obedience, or of obedience to the Powers that are ordained of God. Apply this to the case in hand; to that obedience which we owe to God; and then the argument will stand thus: The authority of our Saviour, or that authority of God, with which he is in­vested, has no limitation, besides those which God's own infinite wisdom, justice and goodness, fix and prescribe to it: which is, in effect, to say that it has none at all—There is nothing, which can in the nature of things, interfere with the autho­rity of such a Being, so as to limit it, to supersede it, or set it aside: It is in its own nature both supreme and universal. Is it not, then, evident that our obedience ought to be without any reserves, exceptions [Page 315] or limitations? and that God's holy will and commands, as made known to us in the gospel, are the only measure and standard of that obedience which is truly christian? Is it not incongruous to imagine, that we can really reverence the divine authority, with reference to any of the divine commandments, without doing so as to all of them? The same principle of love, reverence and submission, to God and our Saviour, which is even necessary to constitute a truly christian obedience to any one commandment; must and will run thro', and take place with re­ference to the whole divine law; to all points and branches of it. It is, in the very nature of it, an uniform, universal principle; which regards the divine autho­rity, as such; and is therefore co-exten­ded with the divine commandments: They alone can limit and bound it, in those persons, in whom it really takes place. My meaning is, that no man who su­premely loves and reverences God, and, from this principle, lives conformably to some of his commandments; can perse­vere from time to time in known, wilful disobedience to others of them; or even to one only. It is a contradiction. We may therefore be as certain, as we can of any thing, that he who has not a disposi­tion [Page 316] to obey the gospel universally, has not a truly pious disposition to obey it at all; i. e. that he has no principle of obe­dience which comes up to the evangeli­cal standard. Knowingly and habitually trangressing any one commandment, is a demonstration that a man obeys no others in the manner which he ought to do. He has not cut off that right hand; he has not plucked out that right eye which offends. Either mammon, or some other worldly ob­ject has the possession of, and the do­minion over his heart; and still separates it from God. There is somewhat, in this case, which has the preheminence, and supremacy in a man's heart: It is plain that God has it not: If He had, a man could not thus presumptously transgress one of his commands from time to time, for the sake of serving another master: And his servant he is, to whom he obeys. He is not truly the servant of God and righte­ousness: he does not truly, and in the manner he ought to do, obey any of God's laws; which cannot be done, without a supreme love to him, and a re­verence of his authority as such. So that known habitual sinning, in any case what­ever, is a proof, that a man is, in some sort, guilty with reference to all the com­mandments; tho' he may seem to keep [Page 317] them all, with one single exception.

THIS is not so much my own reasoning, as it is St. James's; for I must now confess to you, that I borrowed it all from him. You have it comprised in the 10th and 11th verses of the 2d chapter of his epistle— ‘Whosoever shall keep the whole law, and yet offend in one point, he is guil­ty of all. For he that said, do not com­mit adultery, said also, do not kill: Now if thou commit no adultery; yet if thou kill, thou art become a trans­gressor of the [whole] law.’ The meaning is not, that one offence com­prises all other offences in it, or makes a man a transgressor of the whole law, because this is offending against that one supreme authority, which binds all the commandments upon us: This is, I think, a forced, unnatural construction; and very remote from the true spirit, and sense of the passage. The apostle asserts no such thing: But what he intends is, that offending in one point, tho' it does not of itself make a man guilty of all, yet it proves him to be so, and he certainly is so, in some degree, tho' he may seem to keep the whole law, excepting in that one point. And the argument to prove this [ver. 11,] is conclusive, if understood thus—That God who has forbid one [Page 318] crime, has forbid all others: Therefore, if you truly reverence his authority, you will obey all his commandments: And tho' you may pretend to obey many of them, and appear both to yourselves and others to do so; yet if you habitually and presumptuously disobey any one of them, it is certain you do not obey any of them, as you ought to do; and, therefore, must be more or less guilty with respect to all points of christian duty. This seems to be plain and intelligible: But if the ar­gument needs further illustration, it will receive, from the last verse but one in the preceeding chapter— ‘If any man a­mong you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.’ The obvious meaning of which is, that how religious soever any man may seem to be; yet if his tongue is not under any restraint; if he offends in that one point; he is deceived in himself; all his religion is scarce better than shew, and vain formality: He has no real principle of piety or goodness in him; and there­fore must be guilty, in a degree, with re­ference to all points, even those wherein he may seem to keep the law. There is nothing forced in this construction. And may not what the apostle says concerning [Page 319] that one point, of not bridling the tongue, be applied to all other vicious, immoral practices? May it not be said, with equal certainty, that if any man among us seem to be religious; and yet is a Thief, a Drunkard, a Liar, an Extortioner, or Adulterer, &c. this man's religion is also vain? that he has not the fear of God before his eyes, nor the love of God, and of his Saviour in his heart? that he is no true disciple of Jesus Christ; but that all his religion is mere formality and shew? that tho' he may, to outward appearance, keep the whole law, one point of it ex­cepted; yet he really observes none of the commandments, from a principle of love and reverence to God and his Re­deemer? that he is, therefore, really guilty, in a degree, with reference to all points even of the law of liberty? and that he must therefore be condemned as a transgressor of this whole law?—This seems to be evidently true; and it is, I think, the plain doctrine of St. James. ^†

[Page 320] MANY cannot reconcile themselves to this doctrine, That a man must have re­spect [Page 321] to all the commandments, in order to his escaping condemnation, and inherit­ing [Page 322] eternal life. Many a person doubtless reasons thus with himself—"What harsh, [Page 323] rigorous doctrine is this, under the gra­cious dispensation of the gospel! Must I [Page 324] forsake every known sin? or else lose my soul at last! Tho' I disregard one of the [Page 325] commandments; yet certainly my religi­ous observation of all the rest, will turn [Page 326] the ballance in my favour. A merciful God will not cast me off forever, for in­dulging [Page 327] one lust only, when I so sincerely serve him in the general course of my life. [Page 328] That compassionate Redeemer who loved men so well as to die for them, can­not, surely, be so severe to mark ini­quity against me. No: If I uprightly [Page 329] and conscientiously obey all his known precepts, one only excepted; he will surely accept this obedience; and over­look this one transgression, on the score of human weakness."—O thou Hypocrite! Dost thou talk of thy sincere, religious, and conscientious obedience to Christ's commandments, whilst thou ac­knowledgest, there is one of his com­mandments which thou disregardest! I tell thee, in the name of the living God! that thou dost not truly and properly obey any one precept of the gospel, while there is any one which thou presumptuously violatest from day to day. Thou decei­vest thine own heart: Thou art a trans­gressor of the whole law, and guilty of all, rather than a true and conscientious ob­server of the law, in any one respect. If thou hadst a real principle of love and du­ty to Christ in thy heart, thou wouldest re­gard all his known commandments; and not think any of them grievous: Thou wouldest not think of compounding with thy Creditor and gracious Benefactor thus; but be desirous, as far as possible, to pay thy whole debt to him.—Thou canst not serve two Masters: Thou canst not be half loyal to thy King and Redeemer, and half rebel: Thou art all rebel, 'till thou intirely submittest thy will to His, and [Page 330] makest THAT a universal rule to thee to walk by;—'till thou renouncest that be­loved lust, which causes thee thus to transgress in one respect. However thou mayest flatter thy self, this sin which so easily besets thee, is the lord which has dominion over thee; and thou art the servant of sin unto death—

BUT let us suppose, for the present, that the terms of salvation were less rigo­rous: Let us suppose that the gospel had assured us, that provided we heartily and sincerely obey all the divine com­mandments excepting one, we shall be saved. Tho' the very supposition of our heartily and conscientiously obeying some of the commandments, while we set any one of them at nought, is absolutely absurd, and self-contradictory; yet I will take the possibility of it for granted; and see what such a gracious dispensation for breaking one commandment will come to—what the consequence will be.—God being thus condescending, it must be pre­sumed that it is left to every particular man to chuse what particular command­ment he will strike out of the decalogue: Which will be that, certainly, to the ob­servance of which, he is the most averse; that which the most thwarts his own par­ticular turn and temper and inclination, [Page 331] For example, one man has a strong and pe­culiar disposition to swearing and blasphe­my; to the taking of God's name in vain: before him, the third commandment, cer­tainly, falls a sacrifice. Another is pecu­liarly addicted to cozening and stealing: He strikes out the command which for­bids this. Another has a peculiar dispo­sition to bely, and slander his neighbours: He will be at no loss what command­ment is most grievous to him. Another has a particular pique against the seventh commandment; because he cannot en­dure to be under such a restraint, with respect to his neighbours wives and daughters, as that lays him under. Ano­ther is very cholerick; and could often taste the sweets of bloody revenge, were it not said, Thou shalt not kill: With Him, the sixth commandment will find no quar­ter: And so on—Every man will make a sacrifice of that commandment; of that particular precept or prohibition, which stands most in the way of his gra­tifying his favourite, master-passion; of that which would keep him from his own iniquity; from the sin that doth so easily beset him. Well; God is so gracious as to dispense with the observation of one of his commandments, thus far, that the habitual transgressor of it, shall not be [Page 332] subjected to condemnation; but obtain eternal life, thro' the merits of Christ, provided this habitual sinner piously and conscientiously observes all the other com­mandments: This being the case, I say, it follows, that every man may give full scope to himself, as to that particular lust or sin, which his heart is most set upon. And he will doubtless esteem this a great and blessed privilege, which he enjoys by the Gospel; and improve it accordingly.

IT is farther to be observed, that there is no one great, cardinal vice or impiety, to which one man or another is not more inclined, than to any other: And every person, by the present supposition, being permitted to practice that one sin, which suits his humour and taste the best; it plainly follows, that all sins are permitted; not, indeed, all to one and the same man, but one to one man, and another to ano­ther. No one must be so selfish as to en­gross and monopolize all kinds of sin: But yet all men may take them all, and share them amongst themselves: And yet no man give up his hopes of salvation!

NOW let me ask any man in his senses, Whether this is not to give all manner of wickedness and impiety a free course, that they may run and be glorified in the world? Is not this, in effect, to open the gates of [Page 333] the bottomless pit, for a monstrous, hellish swarm of vices to issue out, and overspread the face of the earth; like the locusts which St. John saw in his vision, coming up from thence! How wretched and mi­serable? how much like hell, must this world be, if every man might habitually break one commandment with impunity? if one man might cheat or rob; another perjure himself; another blaspheme his maker; another commit adultery; ano­ther, murder; and so on? Does not the present supposition tend to deluge the earth with a flood of wickedness and vio­lence. For since men are not generally much set upon the practice of more sins than one; and since, upon the present supposition, every man may indulge him­self to the full, in one; there is manifestly but little difference betwixt giving men a licence to indulge themselves in that particular sin, which they are the most in­clined to; and giving them the same li­cence with respect to all others. Howe­ver different the two suppositions may ap­pear at first view, they come very near to the same thing at last: So that you had almost as good take off all the restraints and obligations of religion from men's minds, at once; and tell them they might be saved, altho' they habitually violated [Page 334] all the commandments; as take off that obligation in one respect, by telling them, they may be saved altho' they persevere in the breaking of one commandment. Is not such an indulgence as I am speaking of, absolutely repugnant to the wisdom and holiness of God?—that God, who is of purer eyes than to behold iniquity? It is certainly repugnant to all sober, rational conceptions of God, and of a moral go­vernment, to imagine that He gives men any such dispensation for sinning, tho' but in one point; or that he will have mercy upon those who thus offend. Nor is this less contrary to the express declarations of the gospel, than it is to sober reason.—But, as was said before, this supposition itself, that men may possibly obey all the commandments of God, sincerely and pi­ously, as christians ought to do; and yet presumptuously persevere in any known sin, is a contradiction. There is no true and hearty obedience to any of God's com­mandments; there is no truly pious and holy principle in the heart of a man, un­less all the commandments are regarded. Piety and virtue, or evangelical holiness, is a uniform character. No man can be habitually pious in some respects, and yet habitually impious in others: No man can truly love virtue, as such, in some in­stances, [Page 335] without loving it in all. He may, indeed, do many pious and virtuous ac­tions, if you consider them externally; and view only the surfaces of things: But God looketh at the heart; and while that re­mains rebellious to one commandment, God accounts the transgressor, as he real­ly is, in some sense, guilty of all.

UPON the whole: A truly good man presumes not to say in his heart, " These commandments will I keep, because I can do so, without much trouble or incon­venience to myself; but that other I will disobey, because it is irksome to flesh and blood; and requires great self-denial." This is evidently the language of stub­borness and rebellion; 'tis the language of an heart unsubdued to the authority of God; an heart unanimated with love and gratitude to Christ; an heart unsanctified by the Holy Spirit; and therefore unsealed to the day of redemption. The language of a truly good man's heart, is this,—"O my God! O my Redeemer, and Saviour! I am not mine own, but bought with a price: Therefore will I be wholly thine; I will glorify God in my body and in my spirit which are his; I will do nothing which thou hast forbidden; I will re­nounce every lust however dear: I will, by thy grace and assistance, walk in all thy [Page 336] commandments and ordinances blameless."—He that has not such a principle of univer­sal, unreserved submission to the will of God and his Redeemer, rooted in his heart; has none that is truly christian: But he is still alienated from the life of God thro' the ig­norance that is in him, because of the blindness of his heart.

HAVING thus shown, That christian piety and virtue is a uniform, universal principle in the heart, extending itself to all the precepts of the gospel; so that who­soever truly obeys in one instance does so in all instances; and whosoever disobeys habitually in one respect, is, in a sense, guilty of all; I proceed now to give a more particular description of this obedience, as it is found in the heirs of salvation.

IT appears from what has been said a­bove, that christian obedience is partly internal, partly external. It begins in the heart, in [...]aith, or a principle of real piety and virtue seated there. Thence it diffuses itself into the actions and lives of men, regulating and animating all their outward deportment. Those who are really the subjects of christian piety, or evangelical holiness, are the same men within, that they are without, or in appearance. If you could look into the breast of a good man you would there see that, which cor­responds [Page 337] and answers to his outward be­haviour; the latter being only a resem­blance and copy of the former; tho' one attends the other as certainly and invari­ably as the shadow does the substance, there being an inseparable connexion be­twixt them. So that, on one hand, He is certainly no christian, all whose religion is within, not exerting itself in a good exter­nal behaviour: And, on the other hand, He is no christian, all whose religion is ex­ternal, having nothing which corresponds thereto in his own heart and breast. The one has neither the power nor the form of godliness: The other, tho' he has the form, yet he denies the power thereof; being like those, whom our Saviour com­pares to " whited sepulchres, which indeed appear beautiful outwards, but are within full of dead men's bones, and of all un­cleanness."

AGAIN: As the precepts of the gospel may be distributed under the two heads of negative and positive; i. e. commands prohibiting the doing of some things, and injoining the doing of others; christian obedience may be distributed into negative and positive, likewise; so as to correspond to these different kinds of precepts. The true disciple of Christ accounts himself o­bliged, not only to abstain from what his [Page 338] Lord has forbidden, but to do those things which he has required. Accordingly he avoids with care, all those paths which he is admonished not to walk in; and con­scientiously performs the duties which are injoined upon him. He knows that in the judgment of the great day, according to our Saviour's own representation of it, men will be condemned, not only for committing those crimes which the gospel has forbidden, but also for omitting those duties which it has required us to practice. He is therefore cautious, on one hand, lest he should trespass against any of the negative commandments; and careful on the other, to fulfill all the duties and obli­gations lying upon him.

THIS leads me to observe, that christian obedience respects both the morals of the gospel, and the positive institutions of it. A true disciple of Christ esteems himself bound to conform to the instituted worship, and the ritual or ceremonial part of Christ's religion, as well as to that part of it which we distinguish therefrom, by the name of moral. With him, every thing is an essen­tial branch of duty and obedience, which Christ's laws have actually and plainly in­joined, by whatever name it is called, whether morality, or positive institution. Indeed the obligation is, in a sense moral, [Page 339] altho' the duty, considered in itself, may not be so. For certainly we are under a mo­ral obligation to comply with the whole will of God and our Redeemer, in what way soever it is made known to us; whe­ther by the light of nature, or by revela­tion and positive command. I do not, in­deed, assert that a christian lays an equal stress upon every thing which Christ has commanded. There were some weightier matters of the law, of old: There are al­so some weightier matters of the gospel now: And our Saviour and his apostles, have evidently made this distinction. However, a sincere christian does not think any of his Lord's commandments of so little importance, that they need not be obeyed. There is, in short, no trifle in our religion, unless you will say, that the Author of it was a Trifler!—All the real duties of it are solemn, weighty and important, in their respective places; and all stamped with a divine authority. The whole system of christian duties, or of christianity reduced to life and practice, is like a goodly fabrick, arising into uni­formity, proportion and beauty, by a correspondence and due adjustment of the various parts. A skilful Architect will o­mit nothing which might contribute to the regularity, the strength and beauty of [Page 340] the whole pile, merely because it is not a main pillar in the building, nor a part of the foundation. Neither will a wise and good man neglect any one duty, under the vain pretence, that it is not a fundamen­tal one; or that his spiritual edifice will stand strong enough without it. And those who excuse themselves from known, plain duties, under this hypocritical pretext, will find that they have not built their house up­on a rock, but only upon the sand; and great will be the fall thereof.

BUT I must be a little more particular still, in this account of the christian temper and character, as it respects God, our Sa­viour, our neighbour, our selves.

THE sincere Christian has an undis­sembled love and veneration for God, as the best and greatest, and most glorious of Beings. He heartily respects and ho­nors Him; is thankful for His mercies; trusts and hopes in Him; and prizes His favour above all things. Hence it is to him as his meat and his drink to do the will of his Father, who is in heaven. He is patient under adversity, as being sent or permitted by Him for wise and good ends. In prosperity, he confides not in the uncertain things of this world; but in the living God, who giveth him all things richly to enjoy. He is truly grateful to [Page 341] Him, as the original author and bestow­er of every thing good and desireable, whether pertaining to life or godliness. He is heartily sorry and penitent for his sins; confessing them, from time to time, with humility and a contrite heart; pray­ing for the forgiveness of them, in the spirit of the Publican; and imploring the divine assistance, that he may walk more as becomes a child of God for the future, and be kept by his power thro' faith unto sal­vation. To which end, he does not only pray, but also watch; and is diligent in the improvement of all the means which God has appointed, in order thereto; thinking it great presumption and impiety to trust in God for salvation, in any other way than that which He has ordained.

THE true disciple of Christ, loves Him also in sincerity; and heartily esteems and honors him, as being the image of the in­visible God, the brightness of his glory, the express image of his person. He considers him as the great Ambassador and Prince of peace, whom God sent into this apos­tate, guilty world, to save sinners; to save that which was lost. This he accounts a faithful saying, and worthy of all acceptation; as good tidings of great joy to all people. He loves and honors this great Minister of heaven, as One who has shown the most [Page 342] amazing kindness and condescention to guilty men, in becoming incarnate; in undergoing poverty and reproach, and enduring the contradiction of sinners against himself; in pouring out his soul unto death, and bearing our sins in his own body on the tree. The true disciple of Christ cannot think of these things, without being filled with pleasing admiration, with holy gra­titude, love and joy. And having a fixed belief of their truth, and a thorough sense of them upon his heart, he accordingly reposes his trust in Christ for salvation, in subordination to the Father, who sent him on this gracious errand. He willingly re­signs himself into the hands of his great Redeemer, in full confidence that he is able to save them unto the uttermost, who [...] unto God by him; and that he is faithful to keep that which is committed to him. And knowing that God has exalted him, that he might be a Prince, as well as a Saviour, he considers him as his Lord and Sove­reign, whom he is bound to obey; and accordingly submits to be governed by his laws. Without this he knows that Christ can profit him nothing. However this is not the only motive of his obedience; Love and gratitude to One, who has laid him under such mighty obligations, are a strong incentive thereto; and he is sensi­ble [Page 343] he can never live enough to Him, who has died for him. From these and such­like considerations, the sincere Christian chearfully conforms himself to the com­mandments of his Redeemer; often cal­ling to mind the time when the heavens which have received him, shall again re­veal him with his mighty angels, in the glory of the Father; to be admired in all them that believe; and to render to the ir­reclaimable workers of iniquity, accord­ing to their doings: The contemplation of which final scene, and great decisive day, when the mystery of God shall be fini­shed, fills him with sacred awe, mixed with holy hope and joy; all conspiring to make him diligent that he may be found of his Judge in peace, without spot and blameless.

CHRISTIAN obedience may also be considered with particular reference to our fellow-men. A christian looks upon all men as his brethren by nature; as the offspring of the same God, the common Father of all. He accordingly bears a hearty good will and benevolence to all; especially when he reflects, that Christ so loved them, as to give his life a ransom for all. This extensive charity makes him bear a part both in the joys and sorrows of others: He is not an indifferent, uncon­cerned [Page 344] spectator of the woes and calami­ties that befall his fellow-mortals; or like the rock on the sea-shore, which proudly looks down on the shipwreck at its foot, without a groan, or sympathizing tear. No! He feels for all; weeping with them that weep, and rejoicing with them that do rejoice. As he has opportunity, he does good to all men; but especially to them that are of the houshold of faith. He is sincerely desirous of acting such a part upon the stage of life, as may render him service­able to the world, whatever station pro­vidence has assigned him;—serviceable, more particularly, to those, with whom he has any special connexion or inter­course. He therefore proceeds, accord­ing to his capacity, in all the transactions of civil and social life, by the rules of jus­tice, charity and prudence. Is he a civil ruler? The apostle's description is exem­plified in him;— He is the minister of God for good; a terror to evil doers, and a praise to them that do well. Is he a private sub­ject? He is a quiet and peaceable one; being subject for conscience sake, and giving honor, to whom honor is due; fear, to whom fear; tribute, to whom tribute. Is he a pa­rent? He is a kind and tender one; and endeavours to promote both the present and future welfare of his offspring. Is he [Page 345] a child? He honors his parents in the Lord, knowing that this is right. Is he a master? He is a just and reasonable one, remem­bring that he also has a master in heaven. Is he a servant? He is faithful and diligent, with good will doing service; knowing that what good thing soever a man doth, the same he shall receive of the Lord, whether he be bond or free. The true christian is just to all men, rendering to all their dues: He is obliging to his friends, grateful to his benefactors, placable to his enemies, com­passionate to the poor and afflicted, sincere in his promises, faithful in the perfor­mance; more disposed to cover, with the mantle of charity, the faults and follies of his neighbours, than wantonly to expose them. He does not judge, and condemn, and set at naught his brother, merely be­cause he is of a different perswasion in re­ligious matters; this common practice be­ing as contrary to the spirit and genius, and to the express precepts of the gospel, as either drunkenness or stealing, adultery or profane swearing. In fine here; the real Christian loves his neighbour as himself; and from this principle, does unto all men whatsoever he would that they should do unto him. By this grand, comprehensive max­im, he regulates all his social behaviour; even in those cases where express, positive [Page 346] precepts are wanting, as well as those where they take place.

LASTLY: Christian obedience may be considered with relation to a man's self. And if we consider it in this light, the true disciple of Christ keeps under his bo­dy, and brings it into subjection: Or in the language of St. Paul in another place, He, thro' the spirit, mortifies the deeds of the body. The rational and spiritual part in him (which is king by divine right, in the oeconomy and constitution of man) bears sway over animal nature, restraining the subject-passions, and giving law to them. No sin reigns in his mortal body, so that he obeys it in the lusts thereof. He is nei­ther a gluttonous man, nor a wine-bibber, nor an unclean person; but is sober and temperate in all things, as one that strives for the mastery. He possesseth his body in sanctification and honor 1 Thes. 4. 4., as the temple of the Holy Ghost 1 Cor 6. 19, and the habitation of God thro' the Spirit Eph. 2.22.

THUS I have considered the extent of evangelical obedience; and given you a short description of it, as it is found in the hearts and lives of good men. It is, in­deed, only the out-lines, and some of the most strong and distinguishing features of the new man, which I have drawn: There is not time to fill up and finish the picture. [Page 347] Some persons would, probably, have been better pleased, if I had talked more of high flights, and raptures, and extasies, and less about the morality of the christian cha­racter. But such things, in this kind of painting, I must confess, appear to me to to be no better than vain ornaments, and flourishes, and a gaudy drapery; which ra­ther obscure, than heighten and improve, the beauties of a piece. The christian character is so amiable in itself, without any thing of this sort, that it stands in no need thereof to recommend it to those, who have a true and just taste. It is not every christian that is caught up with Saint Paul, into the third heaven, and hears un­speakable words, and has a multitude of re­velations given to him: And many that only fancy this is the case with them, are lifted up above measure; thinking them­selves so spiritual, that they have no need to be moral. In short, to speak of things of this nature, I mean of these flights and raptures, as common to sincere christians, and the evidences of a good estate, (as many do) has a direct tendency to mislead and beguile people; but none at all, to edify them, or make them wise to salvation. For which reason I have chosen to con­fine myself within the limits of strict, sober truth, in speaking upon this important [Page 348] point. Nor can I think that any man has a right, according to the doctrine of the gospel, to look upon himself as a favourite of heaven, and an heir of the promises, the temper of whose mind, and whose out­ward behaviour, does not in general cor­respond to the account given above. In­deed that kingdom of God which is with­in us, consisting in righteousness and peace and joy in the Holy Ghost, is, in some re­spects, like His external and visible king­dom: It is, as a grain of mustard seed, (which is the least of all) when it first takes root in the heart: but it afterwards becometh a tree, shooting its branches to heaven; and, being watered with the dew thereof, and warmed by the influences of Him, who is a Sun as well as Shield, it beareth more than twelve manner of fruit, grateful to God and man. Hence it comes to pass, that all truly good men may not be able to see, with equal clearness, the evidence of their being such; because this must depend, in a great measure, up­on the progress they have made in good­ness and holiness. However the new-born babe, as well as the full-grown man, in Christ Jesus, has all the features and mem­bers of a child of God: Tho' I have been speaking of the christian temper and cha­racter in general, without descending to [Page 349] any such niceties; which seem to be un­profitable, and therefore needless.

I HAVE been laying before you, my Brethren, that law of liberty, which is the rule of your obedience, and by which you are to be judged hereafter: I have been holding up to you that sacred mirrour, which I mentioned to you in the begin­ning of this discourse, in order to your seeing and knowing yourselves. Have you looked into it; and beheld the true features and complexion of your souls? your moral and religious characters? If you have, suffer me to be so officious as to ask you, What manner of men you are? Do you find the christian temper within you, so that you can reasonable look upon yourselves as being in a state of fa­vour with God; and rejoice in hope of His glory? Do your consciences bear you witness, that your hearts are upright to­wards God? and that you come up to the character of those who are doers of the word? to the character of Christ's faithful disciples? Has the gospel had its proper influence upon your hearts, so that you do not only seem to be religious, but are really and internally so? Do you perform the various duties required of you, as well as abstain from those sins which God has forbidden? Do you pay a due regard both [Page 350] to the moral and the instituted part of chri­stianity; walking in all the ordinances and commandments of the gospel?—those which you yourselves cannot but acknow­ledge to be such; and obligatory upon you? Do you love God above all things, esteeming his favour as life, and his lov­ing-kindness as better than life? Is your trea­sure and your heart in heaven, whither the fore-runner is for us entered, even Jesus? Do you sincerely love and honor your Re­deemer? Do you love your neighbour as your selves? Are you just to all men? for­giving? kind? charitable according to your own capacity, and the necessities of o­thers? Do you honor your superiors? Are you condescending to your inferiours? Do you rejoice in the prosperity, and mourn in the adversity, of others? Do you observe all the known laws of sobrie­ty and temperance, mortifying your members which are upon the earth? cherishing and cultivating your rational, intellectual part, and walking in the spirit? In fine, are your wills subdued to the divine authority; so that you make the known laws of the gos­pel the rule of your conduct in every re­spect?— ‘As many as walk according to this rule, peace be on them, and mer­cy, and upon the Israel of God!’— Eph. 6. 16.

IF you can answer these important [Page 351] questions in the affirmative, you have no reason to doubt but that you are the chil­dren of God; and if children, then heirs, heirs of God, and joint-heirs with Jesus Christ, to an inheritance incorruptible and un­defiled, and that [...]adeth not away—If you cannot; you have certainly no ground to think yourselves Christ's true disciples, such as he will own hereafter, when he shall be revealed from heaven. If there is any one known commandment which you habitually violate, you have no lot nor portion in this matter. And if any should think such doctrine as this, [...]arsh and se­vere; and that, according hereto, by far the greater part of the christian world must be condemned; I shall only answer, that you are not to blame me for this: I had no hand in making the terms, upon which God offers eternal life to his sinful creatures: I was not his counseller; but only declare to you, as plainly as I can, what these terms really are—

BUT however rigorous this doctrine may seem to men that are wedded to this world; that are immersed in sensuality and vice, instead of being purified in the fountain opened to wash in, therefrom; I doubt not, but some of my hearers judge otherwise; and can truly say, that both their inward temper, and external conduct, [Page 352] correspond to the representation given a­bove, of evangelical obedience. Happy, thrice happy, are all such! They may be assured, that their transgressions are forgiven, and their sins covered; that they are justi­fied from all things; that there is no con­demnation belonging to them; that they are the friends of the great, the eternal God; that they are intitled to his favour in life, in death, thro' out eternity; and that when He, who once died for them, and unto whom they now live by faith, shall appear the second time without sin, they shall also appear with him in glory! "For he is faithful that promised."—

THERE are, probably, other Persons, who are in doubt whether they come up to the character of christians, or not. And it is certainly incumbent upon all such, to be impartial in the examination of their own hearts; and to grow better than they are at present, that so these doubts may be removed. Possibly they may be truly good and pious, notwith­standing their suspicions concerning them­selves: It is also possible that their suspi­cions are but too well grounded; and that they are, at least, as bad as they fear they are. But be their real state and character what it will, it will certainly be no disad­vantage to them, to endeavour to know [Page 353] what it is; and to make their calling and election sure. To be in doubt, in so inte­resting and important a point, must needs occasion great disquietude in the breast of every good man; but it may be of fatal consequence for the vicious to come to a wrong determination as to themselves: And this is what they are in danger of, by reason of that partiality, which is so natural to us all; and to which vicious men are peculiarly subject.

BUT notwithstanding self-condemnation is so irksome and disagreable; yet it is to be feared that some cannot avoid it; the conviction of their wickedness being too full and strong upon their minds to be re­sisted, or evaded. Would to God there were none, whose whole temper and cha­racter in general, is so directly and fla­grantly the reverse of the christian, as ab­solutely to take away from them the pow­er of doubting in the present case! Can he who neither fears God, nor regards man? Can the profane swearer and blasphemer? Can the thief? Can the liar? Can the re­viler of his brethren? Can the drunkard? the adulterer? the whoremonger?—Can a person who knows that either of these characters belongs to him, make it a question, whether he is a christian, or not! whether he is intitled to the great and [Page 354] precious promises of the gospel! whether he is a son and heir of God, and a joint heir with Christ, to the heavenly inheri­tance! No: it is impossible, if he looks into the perfect law of liberty; and into his own heart, at the same time: He will find his sin written with a pen of iron, and with the point of a diamond, and graven upon the table of his heart. Jer. 17. 1. He must know, that he is not of God; but of his father the devil, whose lusts he does. Job. 8. 44 I will not, indeed, presume to say, that there are any persons of such a flagitious character in this as­sembly: (For I would not bring a railing accusation even against the devil, tho' I were contending with him, as Michael did, about the body of Moses; Jud [...], v. 9. much less would I bring such an accusation against my brethren:) However, One may venture to say, without giving just cause of offence, that there is seldom such a number of people together, in any part of Christendom, where there are not more than one, or two, or ten persons, to whom no better a cha­racter belongs—What the natural pre­sumption is therefore, in the present state of the world. You are as able to judge as I—The matter is refered, as in the presence of Him, who is acquainted with all our ways, to every man's own breast and conscience.

[Page 355] ALL revealed religion is an appeal to the reason and consciences of men; to the law originally written, by the finger of God, upon the fleshly tables of our hearts. Christianity, the word which you hear, and ought to receive with meekness, is a slip or cyon brought from heaven to earth, to be ingrafted upon the natural, wild olive-tree; that so you might bring forth fruit unto God. But if you will perversely tear out this cyon; if you will not suffer it to grow; if you will not give in to the dic­tates of your own hearts and consciences, but will thwart and contradict them, (as people often do) what remedy can be found!— Tho' one arose from the dead, you would not give heed to him!—Let every one who hears me, be admonished, there­fore, not to reject Moses and the Prophets, Christ and the apostles. I warn you, in the name of that God, who has given you your reason and moral sense of things, to reverence your selves; and not to put your reason and conscience to silence, as you value the salvation of your souls. O Man! God is greater than thy heart, and knoweth all things. Thinkest thou, then, that thou shalt escape his righteous judgment, when thou condemnest thyself; and canst not avoid doing so? I will not appeal even unto Caesar, in this interesting cause; but [Page 356] to yourselves. Under a perfectly right and good administration of things, all depends upon a right temper of mind; upon hones­ty and uprightness of soul. Therefore if thou hast not this temper, thy soul is lost! Heaven is shut against thee, whosoever thou art, that persistest in rebellion against thy God, thy Redeemer, thyself. Turn then, at God's reproof; at thy Saviour's reproof; at thine own reproof; at the reproof of thine own conscience; for to this I make my ap­peal. Do you not know that you are sin­ners? Fly, then, for refuge to lay hold upon the hope set before you; that so you may have that strong consolation, which results from the gospel, to them that hold both faith and a good conscience, instead of holding the truth in unrighteousness. And Behold! that God, whose righteous laws you have so often broken, is gracious and merciful; not willing that you should perish. If you humbly confess and forsake your sins, He will forgive your sins, and cleanse you from all unrighteousness, even in the foun­tain that was opened, by the Roman spear, in thy Redeemer's side: For the blood of Christ cleanseth from all sin. Behold! He who once bare your sins in his own body on the tree, and is since "passed into the heavens, Jesus the Son of God," is a mer­ciful and faithful high priest, in things per­taining [Page 357] to God; and those that come un­to him, he will in no wise cast out. Be­hold! that blessed Spirit of promise, of dis­cipline and comfort, which you have so often grieved and quenched, and driven away from you, is ready to return, to rest upon you, to take up his abode in your hearts; and to seal you to the day of redemp­tion. Behold! "there is joy in heaven o­ver one sinner that repenteth!"—But if neither the severity of the law, nor the grace of the gospel; if neither the fear of hell, nor the hopes of heaven; if neither the terrors of divine and merited wrath, nor the endearments of divine unmerited love; if neither of these things, nor all of them in conjunction, can bring down, can soften and dissolve thy stony heart; if thou art thus abandoned, thus irreclaim­able; if thou hadst rather cause exultation and triumph in hell, amongst the angels of darkness, than rejoicing in heaven, a­mongst the angels of light; take then, thine own course, and see what the end of these things will be—"the end of them, who obey not the gospel of God." 1 [...] 17. In vain do you hope for mercy upon other terms than those, which the God of mercy and of truth has marked out to you: In vain has He manifested so much love and compassion to you: In vain has He given [Page 358] his own dear Son to be the Saviour of the world: In vain was a body prepared for him, in the divine counsel, before the founda­tions of the world were laid: In vain was he made manifest in the flesh, in the ful­ness of time: In vain was that body hung, and broken, and pierced on the cross, the sun, in the mean time, hiding his face, the vail of the temple being rent in twain, the earth quaking, the rocks rending, the graves opening, the dead arising: Luke 23. 44 Math. 27. 51, 52. In vain was "the blood of the everlasting covenant" poured out for you: In vain has God raised his Son from the dead, and given him glory, that he might be a Prince and a Saviour: In vain is the forgiveness of sins that are past, thro' the forbearance of God, preached to you in his name: In vain is all this done, if you will not accept of eternal life, upon those gracious terms on which the gospel offers it to you: And if you believe it can be obtained upon any other, than those of being doers of the word, you deceive your-ownselves, and YOUR FAITH IS ALSO VAIN! Remember that divine admonition,— ‘Because I have called, and ye refused, I have stretched out my hand, and no man regarded: But ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your [Page 359] calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and an­guish cometh upon you. Then shall they call upon me, but I will not an­swer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not CHOOSE the fear of the Lord.—Therefore shall they eat of the fruit of their own way, and be filled wth their own devices.’ [...]. 24— [...]

THERE are three things to be consi­dered in the subject before us.

FIRST, What is implied in this asser­tion, That the heart is deceitful above all things, and desperately wicked; so that it is extremely difficult, if not impossible, ex­actly to know it?

SECONDLY, What is to be understood by God's searching the heart, and trying the reins.

[Page 361] THIRDLY, The end hereof, namely, That He may give every man according to his ways, and according to the fruit of his doings.

THESE things comprehend the whole subject, which is to employ our thoughts at this time: And, being considered, they will lead us to some practical reflections of the most important and interesting na­ture.

FIRST, Let us consider, what is im­plied in this assertion, That the heart is deceitful above all things, and desperately wicked; so that it is extremely difficult, if not impossible, exactly to know it.

THE heart of man, in the moral, scrip­tural and theological sense, intends the mind, or soul; that living, active prin­ciple within us, which thinks, chooses, determines; and which is, properly speak­ing, the agent in all we do whether good or bad, the body being only its instru­ment; intirely passive, and therefore not, in strict propriety, the subject of any moral or religious qualities whatever. So that to say the hearts of men are de­ceitful and wicked, and to say that men are so themselves, amounts to the same thing at last. And accordingly, in com­mon discourse, when we speak of a wick­ed and good, a deceitful and honest heart, [Page 362] ascribing one to one man, and the other to another; we intend hereby to distinguish betwixt the real characters of men, consi­dered in a religious or moral view; and to give to them respectively, that which belongs to them: This is what we design, in this manner of speaking, however un­justifiable it may be, to make so free with our neighbours characters, as we often do.

FROM the foregoing observation, it is evident that when it is said, that the heart is deceitful, &c. it cannot be intended, that the hearts of all men are so: For this would be, in effect, to say that all men are deceitful above all things, and despe­rately wicked. To say which, in absolute terms, and without limitation, would in fact be, to take away that distinction which we always make betwixt the cha­racters of men, saying that these are up­right and good but those false and wick­ed: Which distinction betwixt men, is also constantly supposed, taken for grant­ed, and asserted, in the holy scriptures. Can he be a good and upright man, whose heart is deceitful above all things, and desperately wicked! If he can, he must be such a kind of good man, as neither scrip­ture, nor common sense, knows any thing of: So far from it, that in the language of scripture and common sense, to say [Page 363] that a person's heart, is thus deceitful, thus desperately wicked, is to characterize him as a bad man, directly the reverse of him, whom the scripture styles good and up­right. We must therefore, either totally confound all characters, asserting that there are no sincere good man, or else we must acknowledge that these words in the prophet, are spoken of the hearts of the wicked, exclusively of others. For it is absolutely impossible to show, who is the good man in distinction from the wicked, or who the wicked man, in distinction from the good, if it is common to all men to have hearts that are so deceitful and wicked. You can say nothing worse of the worst men, than you actually say of the best, if you apply this to all men in general: So that either your distinction betwixt good men and bad, must be vain and groundless; or else you wrest and pervert the sense of scripture, when you apply this worst of characters to all men without exception. However, it is not designed in what is here said, to intimate that the hearts of any men are perfectly upright and good. There is doubtless a degree of deceitfulness and wickedness in the hearts of the best. But the scripture does not, by any means, authorise us to speak in such strong, general terms, as [Page 364] these in the text, concerning the hearts of those, whom our Saviour himself distin­guishes from others, by saying, that they, have an honest and good heart. Luke [...]. 15. Certainly no one man's heart can be both honest and good, and deceitful above all things, and des­perately wicked. To say both these things of the same persons, at the same time, would be as palpable a contradiction as can be named. Were a man to tell me, that my heart was "deceitful above all things, and desperately wicked," how­ever true this might be, I should think he called me nothing better than a Knave or a Villain: And all those who acknowledge this of their own hearts, do, in reality, ac­knowledge that the same character belongs to themselves; tho' I am perswaded that many, who express themselves in this man­ner, neither deserve such a character, nor would be willing to take it upon them: As to some others, I will not be confident.—

WHEN it is said in the text, that the heart is deceitful, &c. it is evident that the prophet had the Jews more especially in his eye, whose general, national character at this time, was that of a profligate, abando­ned people, in the common gross sense; in contradistinction from a pious and vir­tuous people: Such they are represented to be, in this very chapter; and particu­larly [Page 365] in the first verse of it— ‘The sin of Judah is written with a pen of iron, and with the point of a diamond; it is gra­ven upon the table of their hearts, and upon the horns of your altars.’ It might well be said of such a people, in general, that their hearts were deceitful above all things, and desperately wicked; tho' there were, doubtless, some men of an honest and good heart among them, even at this very time. It is evident, therefore, from the context, from the common use of words, and from the real distinction which there is betwixt characters, (which distinction is constantly supposed and asserted in scrip­ture) that what is here said of the heart, is not to be refered to the hearts of all men without distinction. This can no more be supposed, than it can, that when our Sa­viour says, ‘Out of the heart proceed evil thoughts, murders, adulteries, fornicati­ons, thefts, false-witness, blasphemies;’ Mat. 15, 19. [...]e intends to represent all men in com­mon, as being murderers, adulterers, forni­cators, thieves, false-swearers, and blas­phemers! Which certainly he did not in­tend, since none, to whom either of these characters belongs, ‘shall inherit the kingdom of God.’ 1 Cor. 6. 9. Indeed, as was said before, the best men are not perfectly free from all deceit and wickedness: But [Page 366] still, to be deceitful and wicked is not their general, predominant character; but the very reverse of it, viz. to be sincere, up­right and good. ^*

IT is to be farther observed, That when the heart is said to be deceitful, the pri­mary and most direct meaning, probably, is, that it is deceitful with regard to other persons; so that they cannot know it per­fectly, nor safely repose an intire, absolute confidence in a man, however just he may appear to be: A man may be deceitful and hypocritical in all his pretences to virtue and religion; in all his promises; and sadly disappoint those who put their trust in him—This sense seems naturally suggested by the verses immediately pre­ceeding—. ‘Cursed be the man that trust­eth in man, and maketh flesh his arm; [Page 367] and whose heart departeth from the Lord,’ &c. Why? Because the heart is deceitful; and God alone, who is true and faithful, can be fully and intirely confided in. This seems to be the primary, and most obvious meaning of the passage. However, since every man who is deceit­ful with reference to his neighbour, is al­so, in some sense, deceitful and false to himself; and since the scripture notion of hypocrisy, evidently includes both these species of dishonesty; and (I may add) since the words of the prophet are so ge­neral, that they may well enough com­prehend both; I shall take the liberty to suppose, that both may be actually intend­ed here. And accordingly we may con­sider the deceitfulness of the heart in a twofold light; first, with reference to others; and then, with reference to a man's self.

1st. WITH reference to others. There is scarce a man, however destitute of vir­tue, religion, and honor, who does not, at times, put on some shew and profession of them: And this is often, tho' not al­ways done, with a fix'd, formal intention to deceive others into a good opinion of him; that so he may carry his worldly designs and projects into execution more effectually than he could, without the [Page 368] conveniency of a mask. Masks are not only used in kings courts, where great men are gorgeously apparalled, and walk in slip­pery places; they are also worn in cottages, by the ignoble vulgar. And they are put on by both, for the same end in general; which is, that the Wearer may accomplish some sinister, dishonest purpose, which he could not accomplish so well without. Those who pretend to a public spirit, to a patriotic principle of conduct, are not always the men they would be tho't to be. No! They are sometimes as void of true honor, integrity, and love to their coun­try, as the meanest sycophant and court-parasite. The mask will, perhaps, drop off in a little while; and you will see these raving patriots become as arrant parasites, as those, against whom they raved; bartering all their pretended ho­nor, and public spirit, for the wages of unrighteousness, or only a title. But de­scend from these heights, to the inferior ranks of life. Do you not see artizans, tradesmen, labourers of every sort, yea, even beggars, putting on a mask of honor, virtue and integrity, in their way, in order to deceive, and impose upon, other peo­ple? in order to accomplish their particu­lar ends? The deceit, the wickedness of men's hearts, is the same in every degree [Page 369] and station of life: It is as true, that men of low degree are vanity, as it is, that men of high degree are a lie. King Da­vid.

SHALL we say then, that there is no such thing as honor, virtue, and publick spirit, in the world? that all men's pre­tences thereto, are vain and hypocritical? and that they would throw off the mask, could they accomplish their ambitious, covetous, or other worldly designs? ^‡ No! We can only say, that we are often delud­ed and mocked by false pretenders to vir­tue and honor: Unless there were really such qualities in nature, there could be no counterfeits of them, any more than there could be false, counterfeit coin, without any true and genuine—Not only the ig­norant and over-credulous, are often cheat­ed and deceived by the false pretenders to virtue; but even the wise and prudent; I might add, the very elect: For even good men are not exempted from decep­tions and impositions of this kind. Yea, how great a paradox soever it may seem, it is certainly true, that honest, good, un­designing men, in whom there is no guile, and who always speak and act in the sim­plicity of their hearts, are oftner deluded [Page 370] by these false appearances of virtue, than other persons. They are not so apt to be suspicious and jealous, and therefore are not so much upon their guard in this re­spect, as others. Knowing, even from experience, that there is in nature such a thing as uprightness, honesty and good­ness, they are prone to confide in the pre­tenders [...]; and to take up with any plausible appearances. And this is the only clue, that will lead us ful [...]y into the sense and spirit of St. Paul's words— ‘Charity thinketh no evil—believeth all things, hopeth all things.’ A man who is truly good and beneficent him­self, knows that goodness and beneficence are not empty names, but real qualities and characters: And he is, therefore, dis­posed to think that all who have the ap­pearance, have the reality and truth of them. On the other hand, he who does not find in himself these moral qualities, tho' he sometimes puts on the shew of them, is inclined to think all others who pretend to them, false and hypocritical, or at best fanciful men; that all is but a mask, in order to a person's carrying on his pri­vate selfish designs—And whoever thinks thus; whoever tells me that there is no real honor, religion, virtue, or public spirit in the world, tells me, in other words, [Page 371] that he himself has no honor, religion, virtue, or publick spirit: And tho' I could believe him, if he said this only of himself; yet I cannot, when he says the same of all other men. No one, who himself ex­periences what is termed honesty, good­ness, religion, charity, can, in the nature of the thing, doubt whether any man can be held and influenced by these princi­ples, or not. And therefore a man's de­nying that any are, or can be, thus held and influenced, is not only a tacit con­fession, but a plain demonstration, that he himself is a wicked man, and a Villain at the bottom; and equally so, whether he be a low or an high-liv'd one—But not to digress too far—

THERE is no one virtue or grace, but what is laid claim to by persons who are destitute of all. The Pharisees, of whom we read so much in the gospel, were, if we can believe our Saviour, such men. They made many and long prayers; they fasted; they gave alms; they did many good things; so that they outwardly appeared righteous unto men. Mate. 23 28. But, what said He, who knew what was in man? He said they made long prayers for a "pretence"; that they gave alms to be "seen of men;" that they were "hypocrites;" that they were like "whited sepulchres;" and that they [Page 372] should "receive the greater damnation." Charity, the bond of perfectness, was Ju­das's pretence, when he objected against the waste of precious ointment on his Lord; but the truth of the case was, that he wanted to have it "sold for more than three hundred pence," and the money put into the bag which he carried, being a Thief. It is not he, who pretends to have the greatest abhorrence of dishonesty and kna­very, that is the freest from them in his commerce and intercourse with mankind. Nay; the most wicked and treacherous designs are often carried on under the ap­pearance of friendship: Which long since gave occasion to that observation of So­lomon, that "the kisses of an enemy are deceitful": And this was remarkably ex­emplified, when the Son of man himself was "betrayed with a kiss." Th [...] most solemn promises and engagements of ser­vice, and friendship, are often so far from being strong enough to hold him that makes them, that they are made by him, with a formal intent to break them; and to do some greater injury to the person who relies on them, than could have been done without them. In short, there is no man, who has a mind to deceive, that cannot find many ways of doing it, unless he is a fool as well as a knave. Religion [Page 373] itself is, perhaps, oftener made a cloke for wickedness, than any one thing. Tho' all men who appear religious, are not de­signing hypocrites; yet "gravity is of the very essence of imposture." And many persons, by an affected gravity, by a serious kind of grimace, by a pretended scrupulo­sity about some trivial things, by a shew of zeal, and a series of religious tricks and artifices, have cheated the world into an high opinion of their sanctity, without having one single virtue. And it is to be observed, that people sometimes put on this mask of religion, with a formal de­sign to impose upon the world; that they may indulge their vices, and injure their neighbours without being suspected of do­ing it, or in danger of detection. There have been so many known examples of this gross hypocrisy, that we can have no cer­tain, infallible dependence upon any man. Those, of whom we have had experience for many years, sometimes turn out to be the reverse of what we took them to be: And we do not know, but others may do the like hereafter; since we cannot know the heart: So deceitful is it, so desperately wicked!

OUR blessed Saviour has given us the surest criterion, the most infallible rule, that we can go by, in forming our judg­ment [Page 374] about men and characters: ‘By their fruits ye shall know them.’ And by at­tending to this, we may sometimes disco­ver those to be inwardly ravening wolves, who come to us, and live amongst us, in sheeps cloathing. But even this rule is, in one sense, insufficient; because no rule can make Us infallible in the application of it. It is much easier for us to know who are, and must be, wicked men, than to know who are certainly good. The former is, in some cases, possible: Since he that is visibly immoral, impious and flagitious in the course of his life, cannot possibly be good in his heart. But on the other hand, he, whose behaviour is, to all human appearance, the most pious and unexceptionable, may yet possibly not be good: He may sin where he ought to pray, in secret: He may be habitually guilty of many vices, which shun the observation of the world. In which case, his heart is certainly bad: Yea, his actions, which appear the most specious and com­mendable to us, may spring from such principles as would rather denominate them vicious, than virtuous, in the eye of One who could penetrate to the source, and bottom of them. Were not even the prayers of the Pharisees wicked and im­pious, when made for a pretence? and that [Page 375] they might [...] widows houses? Such suspicions are not, indeed, to be indulged with respect to our neighbours, while their behaviour is visibly good and blameless: But as this may possibly be the case, the mentioning hereof, tends to illustrate and confirm what is said in my text, concern­ing the deceitfulness of the heart; and the impossibility of our coming to a per­fect knowledge of it. But

2dly. IT is now time to consider the de­ceitfulness of the heart, in the other point of light proposed, viz. with relation to a man's self. There is such a thing as a deceived heart, an heart which deceives, and imposes upon, itself; as well as an heart which is deceitful and dishonest with relation to others. There are many per­sons, to whom those words of the prophet are applicable, "A deceived heart hath turned him aside." Isa. 44. 20. This is a character which we often meet with. Nor is the scripture-notion of hypocrisy, only this, that a man sometimes puts on the shew or appearance of religion and virtue, on pur­pose to delude his neighbours. This hy­pocrisy is of the grossest kind. Every such man must be conscious to himself, that he is only acting a part. But there is a more subtile and refined kind of deceit, where­by a man deludes even himself, while he [Page 376] is not sensible that he is deluding others, nor has any formal intention to do so. That we are thus in danger of delusion from within, from ourselves, is plainly implied in all those passages of scripture, where we are admonished not to deceive our ownselves; to try, to prove, to examine ourselves, and the like. And the self-de­ceit, which we are thus warned to guard against, is, I suppose, what the scripture more generally intends by hypocrisy, than it does the gross kind mentioned before.

THIS will, probably, sound like a pa­radox to many, For it may be asked, ‘What we are so intimately acquainted with, as with ourselves? Do we not know what passes within us? our own thoughts, and designs? the principles and motives upon which we act? Is it not a contradiction to suppose, that we can be ignorant of these; or deceived about them? So that it is so far from being difficult for any man to know his heart, that it is impossible for him not to know it.’

BUT let us proceed deliberately here. Do you know your heart, in the sense of an Anatomist, when he talks about the heart, because you are conscious of your own thoughts, desires, volitions, &c? You will answer, No: this is quite ano­ther [Page 377] thing: You must see a human body opened, the heart dissected, and view every part of it carefully, before you can know the heart in this sense. Very just. Well: You do not any more truly know your heart, in the moral, scriptural and re­ligious sense of the term, merely by being conscious of your own thoughts, volitions, &c. than you know it in the anatomical sense: But in order hereto you must, if I may use the expression, see the soul dis­sected; and examine the parts, or several powers, faculties and operations of it distinctly; compare them together, and the whole, with the rule of moral right. Without this, you may be intirely igno­rant of your hearts, or be deceived as to your own true character and temper; not knowing what manner of spirit you are of, Luke 9. 55. however conscious you may be of your own thoughts, desires, volitions, actions. Is it not probable? is it not certain, that many persons have been mistaken as to their own moral and religious character; thinking themselves good and upright men, when they were the reverse hereof? Is is not probable that many of the Pha­risees of old, and many other persons in later times, were, and are, thus mistaken in themselves; thinking their character good and honest, tho' really bad and dis­honest, [Page 378] at the bottom? This will not be denied. Certainly then, there is such a thing as dishonesty of heart, which a man is insensible of; such a thing as self-deceit; such a thing as a man's imposing upon, and cheating himself, in some way or o­ther; and doing it so artfully, that he does not stand convicted and condemned of himself, afterwards: He is hardened thro' the deceitfulness of sin, even while he cries, " The temple of the Lord, the temple of the Lord;" and actually thinks he has a right to say to others, as those hy­pocrites in Isaiah did— ‘Stand by thyself, come not near to me, for I am holier than thou.’ Chap. 65 ver. 5.

TO lay open this whole mystery of ini­quity, which has already worked, and, probably, still works, in so many persons, would require much more time than there is for it at present. Nothing more is, therefore, to be now expected, than some general hints—It is all to be deduced from, as it may all be resolved into, two well-known principles or affections in human nature: I mean a sense of moral obliga­tion and religion, which all men have in some degree, so that they cannot but wish to die the death of the righteous; and a love to this present world, so that they are de­sirous to enjoy the gains, the honors, the [Page 379] pleasures of it. These principles, in ma­ny cases at least, interfere with each o­ther; and so there arises a strife and con­test betwixt them, for the dominion and sovereignty, the flesh lusting against the spi­rit, and the spirit against the f [...]esh; which two being contrary the one to the other, a man cannot do the things which he would. Gal 5 17 He would be religious, and yet gratify his worldly lusts and passions: He would serve two masters, both God and Mammon: He would unite those things, which can­not really be united: He will not re­nounce all pretensions to religion and vir­tue, for the sake of the world; nor yet will he renounce the world for the sake of religion and virtue: He would make the prosecution of both consist together; and be under the joint sway of two Lords; which, in this case, is impossible: No such composition can be made.

BUT tho' this is evidently the case; yet what is this to the deceitfulness of the heart? to hypocrisy? to self-deception? You will presently see. Every man must be the servant either of God, or of the world: He must be either good or bad: He must have a certain, determinate in­ternal character. But those whose charac­ter is really bad and vicious, are not will­ing to see and know it. They could not [Page 380] but be more dissatisfied with themselves, if they thoroughly knew themselves. Hence, they open their intellectual eye but half­way, squint, wink hard, look askaunce, take only side-glances, and use a magnifying glass, if I may so express it, when they take a view of any thing which they imagine commendable in themselves, turning the other end of it, when they look upon their faults. The heart plays such jugg­ling, legerdemain tricks with itself! Men that are void of fairness and probity of mind, evidently put deceptions upon themselves, in various ways; insensibly flattering themselves, that they are certain­ly and truly good, and upright, while they certainly are not; but live in the prac­tice of flagrant immoralities, which every one almost, except themselves, sees plainly enough. So deceitful are men, even with regard to themselves! And the clue mentioned, if pursued, would lead us thro' all the doublings, and labyrinths of a dishonest heart; that den of brutal lusts and passions; that cage of unclean birds; that dark vault, which is full of dead men's bones and of all uncleanness, tho' the monument over it may appear white and beautiful.

THE principle of conscience sometimes operates so strongly in a man, that he cannot go directly counter to it, with his [Page 381] eyes wide open: And yet the worldly and vicious principle is so much stronger, that he must obey the latter, and still seem to himself to be religious; or, at least, not very vicious. Hence such a man will have numerous evasions and palliations, by the help of which he will justify him­self, to himself, in his evil practices. He can make human frailty, perhaps, a salvo for almost any thing: "His faith is quite orthodox, so that he abhors the very name of [...]: The temptation is great; and the Devil is a powerful, subtle adversary: Or every thing must be resol­ved into the over-ruling providence of God: Who is there that is wholly free from sin? Even good men, formerly, were sometimes guilty of greater sins than his, he supposes: He is, besides, punctual in the performance of some duties; none of the external ordinances of religion are neglected by him: Or he often gives alms to the necessitous: And charity, he reads, will cover a multitude of S [...]ns: Or, if that will not, certainly the righteousness of Christ will: This or that precept of the gospel, he thinks, needs not be so rigorously interpreted, since we are un­der grace, not the law: Altho' such and such things would be criminal in other circumstances; yet this case is peculiar, [Page 382] and the general rule does [...] it." By such subterfuges and tergiversations; by such twistings and serpentine windings, a man that is not truly upright, will often evade those religious and moral obliga­tions, which every honest, good man, sees and feels, and is influenced by: To him, darkness will be light, and light darkness; bitter will be sweet, and sweet bitter; evil good, and good evil. He will pacify his conscience so far, that he will not much censure himself, if at all, for the greatest immoralities and impieties. Yea, he will think he is doing God service, by shedding the blood of his saints: He will, perhaps, vent his unholy pride, his spleen and malice against man, even in his prayers to God; condemning, and en­deavouring to expose another, as an here­tick, an hypocrite, and a wicked man; thinking that this is all true Zeal for God and pure religion—So when the Pharisee & Publican went up into the temple to pray, the former said, God, I thank thee, that I am not as other men,—or even as this publican. Luke 18. 10. Poor man! He was full of arrogance, spi­ritual pride, and censoriousness, while he was accusing his brother to the Father, as a graceless hypocrite; and blessing both God and himself, that he was not as other men. Thus will those, who are not thoroughly [Page 383] honest at the bottom, deceive their ownselves: Thus will they behold, or think they be­hold, a mote in their brother's eye; and yet not see the beam that is in their own: They would not do thus, were they not hypocrites; if they had a single eye, instead of an evil one: For honesty as well as charity, begins at home. Under a specious shew of sanctity, and zeal for God and re­ligion, there often lurks a corrupt, phari­saical heart; but yet so disguised, that the unhappy owner of it does not know it. So deceitful is the heart! so desperately wicked!

THE hypocrisy here spoken of, is es­sentially different from that, which con­sists in putting on the garb and form of Godliness, with a premeditated design to impose upon, and to delude, others.—When a man does thus, he must be con­scious to himself, that he is a deceiver and impostor: But this other kind of hypocri­sy, consists in self-deception; in a man's accounting his vices, no vices; his ima­ginary, counterfeit virtues, sterling and genuine; and so in mistaking his own moral and religious character. However, the former kind of hypocrisy, it is proba­ble, often ends in the latter, being quite swallowed up and absorbed therein: I mean that men who, at first, put on the mask [Page 384] of virtue and religion chiefly for the sake of deceiving others, wear it 'till they come, by degrees, to think it is not a mask at all, but true religion: So that they are at length as much deceived in themselves, as others were mistaken in them before. This may be illustrated by that which I take to be a just, as well as common ob­servation, viz. That men sometimes invent lies and slanders, and propagate them at first, knowing them to be such; but hav­ing long repeated them, they themselves come at last to think them real truths, and propagate them afterwards as such!

THIS kind of hypocrisy, when it has taken deep possession, and strong hold of a man, renders him almost proof against conviction; so that his case is really more desperate than that of people, who hardly make any pretensions to virtue and reli­gion. Persons, being thus intrenched and fortified, those spiritual weapons which are mighty thro' God to the pulling down of strong holds in other men, are used to little purpose, in order to the battering down their high-towering imaginations; and bringing into captivity every thought to the obedience of Christ. 2 C [...]r. 10 [...]. You can much easier come at those, who live profligate lives, without making any shew or pretence of being religious, than at these self-flatterers, [Page 385] and self-deceivers: Which is the true ground of those remarkable words of our Saviour to the " Chief PRIESTS," in the temple— ‘I say unto you, that the publi­cans and the harlots go into the kingdom of God before You. Math. 2 [...] [...]1. compa­red with ver. 23.’

HYPOCRITES, in the scripture sense of the word, not only deceive their neighbours and themselves; but they, at least con­structively, and by natural implication, endeavour to deceive and mock God; to palm upon Him their counterfeit religion and virtue, for true; and to conceal from Him their real wickedness. In the lan­guage of the Prophet, they ‘seek deep to hide their counsel from the Lord, and their works are in the dark; and they say, Who seeth us? and who knoweth us? But wo unto them!’ Isai. 29, 15. For the LORD searcheth the heart. Which brings us to the second general head of discourse proposed, Viz.

SECONDLY, To consider what is im­plied in God's searching the heart, and try­ing the reins: Upon which point I need not be long. This is spoken after the manner of men. Searching and trying, when applied to creatures, supposes some difficulty in the case; and being literally understood, it connotes imperfection; which certainly must be no part of the [Page 386] idea when these terms are used with rela­tion to Him that is "perfect in know­ledge;" and by whom ‘actions are weighed.’ The sense in general is, that however deceitful men's hearts are; how­ever difficult or impossible it is for Us ex­actly to know either the hearts of others, or even our own; yet God has the most tho­rough, immediate, and perfect knowledge of them. However we need not scruple to use the phraseology of scripture, with re­ference to this point, or any other—It would be needless, and in vain, not to say presumptuous and impious, for us to scru­tinize into the manner, in which God knows our hearts, or knows any thing else. "There is no searching of His un­derstanding," Isa. 40. 2 [...]. who searcheth our hearts, which we cannot perfectly understand ourselves. It sufficeth, (or, at least it ought to suffice Us, short-sighted mortals) that both reason and scripture evince, that the great Author of all things can be ignorant of nothing; not even of our hearts, our most secret tho'ts, counsels, desires and purposes; or the internal frame, tem­per, and operations of our souls. ‘Neither is there any creature that is not mani­fest in his sight; but all things are na­ked, and opened unto the eyes of Him, with whom we have to do;’ Heb 4. 13 to whom we must give an account.

[Page 387] GOD judges of men's characters, not by outward appearances, but by their hearts: His eye penetrates into the most secret re­cesses of our souls; and therefore His "judgment is according to truth." He takes cognizance of our hearts in all we do. When we come before him to serve him, and "sit before him as his people sit­teth," he observes whether we do it in sin­cerity and devotion, or whether our hearts are still "far from him." When we pray to, or praise him, he observes whe­ther we worship him "in spirit and in truth," or for a pretence only; and that we may get leave of our consciences to in­dulge our lusts. When we impart of our temporal substance to the necessitous, he observes whether this is done in christian charity, and singleness of heart, or that we "may be seen of men." Whatever good things we do, and whatever sins we abstain from, he observes whether we do thus from a sense of duty, and a regard to his authority, or merely from some prudential and worldly considerations. He discriminates exactly betwixt the in­ward characters of all men; knowing who are truly good and upright, notwith­standing their numerous imperfections and failings; and who are at the bottom still vicious, notwithstanding some things [Page 388] which may appear good and commenda­ble in them.

NOR does such a perfect knowledge of our hearts, as is here intended, only im­ply in general, that God distinguishes be­tween good men and bad; but also that he observes in what degree either of these characters belongs to us; what enhances the guilt of some; what lessens that of others; what exalts and en [...]bles our vir­tues; what tarnishes and sullies them. It farther implies, that God sees our good and bad purposes, whether we have ever an opportunity to put them in execution or not. On one hand, he takes notice if there be a willing mind, altho' a man has it not in his power to do according to his wishes. On the other hand, he sees our evil devices, purposes and inclinations, altho' they never become effect. In fine here, when God is said to search our hearts, and try our reins, the meaning is, that none of those artifices and disguises which men use, in order to impose upon one another; nor any of th [...]se deceits and delusions, which they sometimes put e­ven upon themselves, can in the least degree conceal their true character from almighty God. The "Father of Spirits" immediately inspects our souls; penetrates to the bottom of them; and traces them [Page 389] thro' all those labyrinths, and doublings, and dark paths, which neither our own, nor the vulture's eye hath seen. fob 28 7.— ‘O Lord! thou hast searched me, and known me. Thou knowest my down-sitting, and up-rising; thou understandest my tho't afar off. Thou compassest my path, and lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before.—Whither shall I go from thy Spirit? or whither shall I flee from thy presence?—If I say, Surely the darkness shall co­ver me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day. The darkness and the light are both alike to thee: For thou hast possessed my reins.’ Psal. 130 1,——But let us pro­ceed,

3dly. TO consider the end for which God thus searcheth our hearts, and trieth our reins, Namely, To give every man ac­cording to his ways, and according to the fruit of his doings. This is still speak­ing after the manner of men. God is necessarily omniscient, and therefore can­not but know our hearts. However, He is here represented as searching [Page 390] them with a particular design and inten­tion: Which manner of speaking, when used with regard to men, implies some­what voluntary, as opposed to that which is necessary—But we may keep to the language of scripture, notwithstanding: always remembring, it is not an imperfect, but a perfect Being, that is spoken of.

WE are to consider God, not as a curious Spectator, taking notice of our ways and hearts for his amusement; but as the sovereign Lord and Judge of men; the gracious Rewarder of the good and up­right, and the just Punisher of the wicked and deceitful man. This mighty "Judge of all the earth, will do right;" finally rendering to every man that which is fitting and proper, whether it be good or evil; and this, in due measure and pro­portion. He who has done every thing else by rule; He that has adapted one thing to another in the visible world, with the greatest wisdom and exactness; He that has not only " weighed the moun­tains in scales, and the hills in a ballance"; He that has not only " numbered the stars, calling them all by their names," and " meted out the heavens with his span;" but also "numbered the very hairs of our heads," the sands upon the sea-shore, and the drops in the ocean; He that has ad­justed [Page 391] and proportioned all things in the natural world, I say, with the utmost care and exactness, from whence there results such an astonishing order, beauty and harmony; This most glorious Being cannot, surely, be less exact in what­ever relates to the intellectual and moral world, for the sake of which alone, the other was created. Happiness and misery will eventually be dealt out by Him to those, to whom they respectively belong; and this in exact weight, measure and proportion, according to every man's ways, and according to the fruit of his doings; in a manner befitting the great Author, the all-powerful, all-wise, all-just, all-good and merciful Governor of the world.

NOR could He do what is right, fit and equal, in this sense, unless he searched our hearts, and tried our reins. This is neces­sary for a moral Governor; in order to a proper distribution of rewards and punish­ments, happiness and misery. The know­ledge of our words and external actions only, would not (if I may use such an expression concerning God) qualify him to judge the world; and to render to moral, religious creatures, that which is right and fitting. For the goodness or badness of a moral and religious creature, such as man, evidently depends, in a great measure, if [Page 392] not wholly, upon the internal frame and temper, the turn and disposition of his heart. The love of Goodness is plainly essential to a good character: So that if we could, any ways, certainly know, That that man, whose moral and religious conduct, externally considered, is blame­less and good, (such as it ought to be) had yet no regard to religion and virtue in his heart, no sincerity or uprightness, but was only acting a part; should not we ourselves be far from looking upon his character as good, in the sense now in­tended? Should we account any one a pious man, because he often said his pray­ers, if we knew him to be an Atheist in his heart? or only knew, that he had no love and reverence for that God, to whom he prayed? Should we account any one a true christian, because he "named the name of Christ," if we knew that he did not believe in him? that he did not respect and honor him? Should we think any one truly charitable, because he "gave his goods to feed the poor," if we knew that he had no fixed principle of benevolence in him; but "did alms to be seen of men?" Should we think any one temperate and sober, in the moral and religious sense, because he abstained from acts of intem­perance, if we knew that this proceeded [Page 393] solely from a regard to his health and re­putation? Certainly we should not. Well; this may all be true with respect to some persons, altho' we do not know it to be so. Yea, some parts, at least, of this good behaviour externally considered, may proceed from a bad principle; from some sinister, vicious design. For a man may ‘bring even his prayers to God with a wicked mind.’ How then must such a man's character stand in the eye of Omniscience? Or how could God "give every man according to his ways, and ac­cording to the fruit of his doings;" if he did not "search the heart, and try the reins?" Under a perfect moral govern­ment, must not the heart be the standard of the man; so that he shall be rewarded or punished according as that is good or bad? upright or deceitful? and in pro­portion as it is either? No actions can be deemed good, under such a government, any farther than there is an honest, good temper within, which corresponds to them: Nothing truly bad and culpable, any farther than there is somewhat wrong and vicious in the heart. We should ne­ver have tho't of settling and determining the moral and religious characters of men, by their outward conduct, had it not been for our own necessary imperfection; be­cause [Page 394] we cannot see the heart, we must judge by the outward appearance. This is the best rule for us to judge by; the ap­pearance being a probable indication, tho' not an infallible one in all cases, of the internal, real character. But a perfect, all-knowing Being, stands in no need of such a clue: He looketh directly at the heart: There he seeth the character as it really is; and he will give every man ac­cording to his own, whatever it be.

FOR the farther illustration of what is here intended, let us suppose a person born with such natural infirmities, or placed in such disadvantageous circum­stances, that he could perform none of those actions which the world usually calls good and virtuous. This person might, nevertheless, be blessed with a pious and virtuous mind, a good and upright heart: Would he not, then, be one of a pious and good character, and as rewardable under a righteous moral government, as if he had been in a capacity to "bring forth good things, out of the good trea­sure of his heart?" Or will you say, his character is vicious, and that he is of ill desert, merely because he does not per­form those good works which others do? and which he himself would perform, were it in his power! Suppose another [Page 395] person labouring under the like infirmities and disadvantages; so that he has never had it in his power to do any harm; to do any one action which the world calls impious or immoral. This person might, nevertheless, have an impious, malicious turn of mind; his heart might be full of envy and malice; he might have an in­inclination to do the evil which he can­not. Is not his character, then, bad and vicious; so that he as truly deserves punish­ment, from a perfect moral Governor, as if he had been externally vicious? Certainly he does. These suppositions are made on­ly to show, that a man's character, is really good or bad only in proportion as his heart is so; and that it must finally be well or ill with him accordingly. And other­wise there would be no need of God's searching the heart, in order to his giving every man according to his ways. For this he might do without knowing the heart, if external actions made the character; and men were no farther either rewardable or punishable, than they are outwardly virtuous or vicious. Why need the heart itself be searched, unless the heart itself is to be ‘brought into judgment, with every secret thing?’

THIS is evidently the doctrine of the gospel, and, I think, the dictate of reason [Page 396] also. Upon any other supposition, what will you make of St. Paul's doctrine, that tho' a man give all his goods to feed the poor, and his body to be burned, and have not charity, he is nothing? What will you make of St. John's doctrine, that whoso hateth his brother is a murderer? What will you make of our Saviour's own doctrine— He that look­eth— hath committed adultery—already in his heart? Apply what is said in these passages, to all other instances of virtue and vice, and it will hold equally true. What­ever good deeds a man does; yet if he has not a corresponding good temper, he is nothing: Whatever sins and lusts a man's heart is set upon, of those he is guilty in the sight of Him, who looketh at the heart, and will give to every man according to what he sees therein. I shall just add here, that it may be taken for granted, every man is internally vicious, at least in the same degree that he is externally so. But it cannot be supposed, on the other hand, that every man is internally good and pious, in the same proportion that he seemeth to be so, for this plain reason; Because, were this fact, there could be no such thing as hypocrisy, or deceitfulness of heart; as there manifestly is, in that twofold sense which has been conside­red.

[Page 397] UPON the whole: We are assured that God "hath appointed a day, wherein he will judge the world in righteousness, by that man, whom he hath ordained." In that day the secrets of all hearts, which are not even now secrets to our Maker, will be disclosed to all: And it shall fare with men according to their real goodness or badness, their internal character. It is indeed, often said in the holy scriptures, That men shall be "judged according to their works;" "according to their deeds;" according to "the things done in the bo­dy." But it is so expressed, upon a pre­sumption that men's hearts correspond to their works; or, vice versa, their works to their hearts: Which, in general, may be taken for granted, not withstanding any thing that has been said in this discourse. But there are manifestly some exceptions: And it is equally manifest, that in those cases where there is not such a correspon­dence betwixt men's hearts and their deeds, a man's heart, not his deeds, is what must be regarded by the righteous Judge of all. All men shall be dealt with, according to what they really are in the estimation of the all-knowing, all-just and good Governor of the world; not accor­ding to outward appearances, or the false judgments which any form either of themselves or others.

[Page 398] THE reflections which, I suppose, na­turally arise out of this subject, are such as follow.

WE are hereby cautioned not to place any undue trust or confidence in men; but to exercise a degree of wariness and circumspection in all our intercourse with them. ‘It is better to trust in the Lord than to put confidence in man: It is better to trust in the Lord than to put confidence in princes.’ Common prudence, which ought to be reckoned among the virtues, requires this caution and circumspection; since men may be very different from what they appear to be. ‘Counsel in the heart of man is like deep water; but a man of understanding will draw it out. Most men will pro­claim every one his own goodness; Prov. 20. 5, 6. but a faithful man who can find!’ Thus said the wisest, if not the best of men. A distrust of our fellow-men may, indeed, be carried to an extreme: (Which is most frequently done by men that are themselves destitute of honor, honesty and virtue:) Without a considerable degree of mutual trust, faith and confidence, it is manifest that there can scarce be any such thing as social happiness, and a friendly, agreable intercourse with our neighbour. And a good man would rather strain a [Page 399] point, hope all things, and expose himself to some disadvantages and impositions, than, by an universal distrust and suspicion of others, cut himself off from the satis­faction of thinking he is conversing with those that are as upright as himself. It is to be added, that the daily commerce, and various affairs of the world, could not be carried on in a manner the most beneficial to the Whole, were jealousy, and diffidence of man to man, universally to take place. The present state of man­kind, however imperfect, plainly requires some degree of mutual faith and depen­dence. However, there is, in some sense, an extreme even in virtue. Intire, unre­served confidence is to be placed in God alone: And those who place it indiscrimi­nately in others, may possibly have reason to lament their easy credulity; and expe­rience the truth of the prophet's words— Cursed is the man that trusteth in man.

BUT since men's hearts are, in some sense, treacherous and deceitful even with regard to themselves; we are hereby ad­monished to examine our own; to scruti­nize them with the utmost care, and to keep them with all diligence: For out of them are the issues both of life and death. Solo­mon tells us, that "he that trusteth his own heart is a fool." His meaning is, that [Page 400] since there is great deceitfulness in the hearts of wicked men, and a degree of it in the hearts of all men, it is folly in any One to be unsuspicious, or not jealous, concerning the integrity of his own. A truly wise man will be, in some degree, faithless and unbelieving towards his own heart. But you will say, perhaps, ‘My heart is good and honest: Why, then, should I be so injurious as to distrust it?’ It is true, your heart may be good and honest; but how do you know it is so, unless you have examined it? unless you have put it to the question? unless you have tryed how it will bear the torture of being severed from the world? unless you have denied yourself as to those sins and lusts, which most easily beset you? unless you have taken up your cross, and follow­ed your Saviour? This is the test of an honest heart. And if you have never done thus; if you have never distrusted your­selves, nor do so at present, it is almost a demonstration that you are one of those unwise men, of whom Solomon speaks; and that, however charitable you may be to­wards your own heart, it is still deceitful above all things, and desperately wicked. Some other persons, you allow, are mistaken in thinking their hearts good and upright, while they are not: May not this possibly be your own case?—

[Page 401] BUT whatever some persons may think, it would be a great abuse of this scrip­ture-doctrine, That the heart is deceitful, to infer from it, that a man, by self-ex­amination, by attending to the operations of his heart, and bringing it to the test of scripture and reason, under that influence of the good Spirit of God, which is com­mon to all men, cannot come to a scrip­tural, rational, and satisfactory determi­nation concerning his own heart, whether it be good or bad. The possibility of this, in the way of rational deduction and inference, (to say nothing of the Witness of the Spirit) is plainly presupposed in all those passages, where we are admonished to prove and examine ourselves to this end, that we may know ourselves: Par­ticularly in those words of the Apostle, ‘Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be re­probates? 2 Cor. 13. 15.’ What propriety? what sense would there be, in this exhorta­tion, unless professed christians in general might, by exercising due care, come to a rational, satisfactory, and scriptural deter­mination, concerning their own proper character? It is to be farther observed, That ‘truth, and real good sense, and [Page 402] thorough integrity, carry along with them a peculiar consciousness of their own genuineness: There is a feeling belonging to them, which does not ac­company their counterfeits, error, folly, half-honesty, partial and slight regards to virtue and right, so far as they are consistent with that course of gratifica­tion which men happen to be set up­on.’ ^* A truly honest, good man, either must, or may if he pleases, and provided time and opportunity are allow­ed him, satisfactorily know his own heart; he may know his own religious charac­ter so far, at least, that anxiety and fear shall be cast out. And may not a wicked man know, if he will, that he is really so, with equal certainty? He may: He is un­der no necessity of dishonestly closing his eyes, any more than a good man; tho' he may be more inclined to do it. There is no disputing facts; many wicked men have actually seen themselves to be really such—Since then both are possible, it high­ly concerns us all to prove, to examine, and know our ownselves: For whether we do so or not, there is ANOTHER who ‘searcheth our hearts, and tryeth our reins, even to give every man accord­ing [Page 403] to his ways, and according to the fruit of his doings.’

THERE are none, perhaps, who have more reason to be suspicious of themselves, than your hot religious zealots; the great sticklers for what they call orthodoxy, whether justly, or unjustly, it now mat­ters not. You will sometimes see men wrangling in such an unchristian manner, about the form of godliness, as to make it but too evident that they deny the power thereof. You will find some who pride themselves in being of what they call the true church, showing by their whole conversation, that they are of the synagogue of Satan. Some contend, and foam, and curse their brethren, for the sake of the Athanasian Trinity, 'till 'tis evident they do not love and fear the ONE living and true God as they ought to do. Others you will see raging about their peculiar notions of original sin, so as to prove themselves guilty of actual transgression: About elec­tion, 'till they prove themselves repro­bates: About particular redemption, 'till they shew that they themselves are not redeemed from a vain conversation. You will hear others quarrelling about imputed righteousness, with such fury and bitter­ness, as to show that they are destitute of personal: About special grace, so as to [Page 404] show that they have not even common: About faith, while they make shipwreck of a good conscience: And about the final perseverance of the saints, 'till they prove themselves to be no saints; and that if they had ever any goodness or grace, they are now fallen from it—But, ‘who is a wise man, and endued with know­ledge amongst you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from a­bove; but is earthly, sensual, devilish.—The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.’ James 3. 13.

THE extreme folly of hypocrisy is very evident from what has been said. God knows our hearts already; and the false, deceitful man, who has deluded others or himself, will be as certainly condemned hereafter, when we shall ‘all appear be­fore the judgment-seat of Christ,’ as those notorious profligates, who ‘declare their sin as Sodom.’ Go on then, O man, to deceive thy fellow-mortals and thy­self! Go on to mock God, saying in thy [Page 405] heart, ‘The Lord shall not see; neither shall the God of Jacob regard it!’ But yet, ‘He that planted the ear, shall not He hear? He that formed the eye, shall not He see? He that chasteneth the Hea­then, shall not He correct’ Psal 94. 9. 10. Thee also! Thou mayest put out the eyes of thine own understanding, and become blind to thy self and thy danger: But thou can'st not quench the eye of day; thou can'st not put out the eyes of thy Judge, which are as a flame of fire ‘in every place, be­holding the evil and the good:’ Pro. 15. [...] There is no darkness, neither shadow of death, where thou canst hide thyself from Him.—It is said, there are some animals which, being pursued, are so simple as to shut and hide their eyes from the pursuer, and their danger; thinking both are re­moved when they are no longer seen▪ and so being self-blinded, they become a more easy prey. These silly animals (if there are any such) are no ill emblem of foolish, self-deceivers; who being hunted and haunted by their own consciences, and pursued, as it were, by the great Avenger of blood, ‘make lies their re­fuge, and hide themselves under fals­hood; [...]. 2 [...]. 15.’ and become blind to their danger, thinking that God sees them no longer when they are hidden from them­selves. [Page 406] But in vain! They will soon fall into His hands, whose eye will not spare [...] 5. 11. in the day of vengeance!

BUT tho' this subject should be conside­red primarily and principally, as a warn­ing and admonition to all false pretenders to religion and virtue; yet it may be im­proved with great propriety, for the en­couragement and consolation of all those, whose hearts are right with God; espe­cially those, whose lot it is to have their "names cast out as evil;" to be reputed wicked and graceless men, and "separa­rated from the company" of them who say, We are holier than thou. While some of the worst men have been extolled for their piety, it has often been (shall I say, the happiness? or) the unhappiness of the best, such "of whom the world was not worthy," to live and die under re­proach; to have all their good evil-spoken of; all they say or do, misconstrued, and perverted to their disadvantage, by wicked or mistaken men. Thus partial, thus blind, thus unjust, is the world in which we now live. But let us not ac­count those upright men miserable, whom our Saviour pronounces blessed, [...] 6. 22 how­ever despitefully they may be used at pre­sent. God "searches the hearts, and tries the reins," not only that he may [Page 407] render to the hypocrite and the wicked man, his just deserts; but that he may al­so give to the upright, in whom he de­lig [...]ts, such things as eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive; He does it, ‘even to give every man according to the fruit of his doings,’ whether he be wicked, or sincerely good: And great is Their reward in heaven. With this consideration, holy men of old used to support their spirits under the censures and ill-usage, which they received from the world: None of these things moved them: They were kept in perfect peace, their minds being stayed upon God— ‘It is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man's judgment:—He that judgeth me is the Lord. There­fore judge nothing before the time, un­til the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Cor. 4. 2,— With such considera­tions the prophets, and apostles, and o­ther good men of old, used to comfort themselves under bad usage, and so, in a sort, to defeat the malice of their ene­mies: And in proportion as men in [Page 408] later ages have the same faith in God, and the same integrity of heart, they will also derive consolation from them, under similar trials, or any other.

THE world is now in a great measure masked: Even professed Christians often carry two faces, more resembling Janus, the pagan deity, than their Father which is in heaven. But the time is coming when all the world will be unmasked; when one man shall have but one face; when every person shall appear in his own proper co­lours; when the deceitful, hypocritical man, shall be stripped of his gay plumage, and borrowed ornaments; and the Up­right shall appear to be what they really are, adorned with those internal graces and virtues, which are "in the sight of God of great price." [...] 4. Men's true cha­racters shall be thus made manifest, in the day of the revelation of the righteous judgment of God; when ‘the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God; when He shall sit upon the throne of his glory,’ all nations being gathered before him, the sheep on his right hand, but the goats on the left. In this day of retribution, on the decisions of which, our whole interest and being depends, how different may we [Page 409] reasonably suppose men will appear, from what they appear to themselves and o­thers in this world, where so many walk about in disguise, in a vain shew! Whom do I behold yonder, on the right hand, with holy joy and triumph in their faces, in expectation of the blessed sentence! Are not many of them those, whose unaffected piety and virtue was unnoticed in this world? Are not many of them those, who were once reproached and condemned by rash men, as infidels, as heretics, as hypocrites, as workers of ini­quity?—But what do I hear Him, whose judgment is according to truth, saying to them?— ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!’—Whom do I behold yonder, on the left hand, with unutterable woe and anguish in their faces; cursing the sea, death and hell, for giving up the dead which were in them! Rev. 20 13. and praying to the deaf, unpitying rocks and mountains to fall on them, and hide them from ‘the face of Him that sit­teth upon the throne, and from the wrath of the Lamb!’ Chap 6. ver. 16. Are they only those, whose ‘sins were open beforehand, going before to judgment?’ 1 Tim. 5 24, Are not many of them those, who once made a profession of religion? those, who once con­tended [Page 410] so earnestly for what they called the faith delivered to the saints? Are not many of them those, whom this deluded world tho't almost the only saints in it? Are not many of them those, who shew'd such zeal even about the circumstantials and forms of religion? Are not many of them those, who were once the great asserters of what they termed orthodoxy? and who were for compelling, even by carnal wea­pons, all they supposed out of the true church, "to come in?" Are not many of them those, who once tho't and said, that they who did not believe exactly as they did, should perish everlastingly? Are not many of them those, who once ima­gined almost all mankind excepting them­selves, would be damned?—But what sen­tence do I hear from the mouth of Him, who knoweth the hearts of all?—"De­part from me, ye Cursed!"—What is now become of all that seeming concern for the glory of God? the purity of religion? the salvation of souls? Alas! this was on­ly a cloke, a mask: Worldly policy, am­bition, a party-spirit, pride, covetousness, self-conceit, uncharity, bigotry, unholy wrath, censoriousness, or the lust of do­mination, was at the bottom, concealed from these men themselves, perhaps, as well as from many others, under those [Page 411] fair pretences! While they made broad their phylacteries, and affected so much gravity, devotion and sanctity, they still loved the chief seats in the synagogues, and at feasts; greetings in the markets, and to be called, Rabbi, Rabbi. Are there no men of this same character in the world at present? Would to God there were not! There are, indeed, many professed enemies to the gospel, treating it with the utmost contempt, scorn and derision; and blasphemously reproaching the Author of it; which to them is an evident token of perdition, Phil. 1. 28. notwithstanding their pre­tences to probity of mind, and a sincere love to truth and virtue: For if the gos­pel is true, we know that such men hate the light. But there are, probably, many other persons, who cannot endure what is commonly called infidelity and irreli­gion, or even the least deviation from the principles which they have received by tra­dition from their fore-fathers; who are yet as destitute of real goodness and integrity of heart, as many open revilers of Christ: So that had they lived when their pre­decessors, the Pharisees did, 'tis likely they would rather have cried, "Crucify Him, Crucify Him," than "Hail Master;" unless, perhaps, they had cried, "Hail," and kissed Him, only to betray!—O vain [Page 412] mortals! God is greater than your hearts, and knoweth all things: He now search­eth them, "even to give very man ac­cording to his ways." To His equal, im­partial judgment, I leave you; praying, that ye may approve things that are excellent; that ye may be SINCERE, and without of­fence 'till the day of Christ. Phil. 1. 10. So shall not shame, indignation and wrath, but glory, honor and peace, rest upon you. Alas! ‘The hope of the ungodly is like dust that is blown away with the wind; like a thin froth that is driven away with the storm, like as the smoke which is dispersed here and there with a tempest, and passeth away as the re­membrance of a guest that tarrieth but a day. But the righteous live for ever­more: Their reward is with the Lord, and the care of them is with the Most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord's hand: For with his right hand shall he cover them, and with his arm shall he protect them.’ ^†

THE subject of this sacred Ode, is the brevity of human life: A subject, which cannot be attentively considered, without making us wiser and better. The Psalm was composed by David in a time of sickness, as plainly appears from the latter part of it: ‘Remove thy stroke away from me—When thou with re­bukes [Page 414] dost correct man for iniquity, thou makest his beauty to consume a­way like a moth—O! spare me, that I may recover strength before I go hence, and be no more.’ People in the gloom of adversity, especially when they have a prospect of soon walking thro' the valley of the shadow of death, often entertain very different sentiments of the present life, and its enjoyments, from those which they en­tertained in high health, in the vigor of youth, in great prosperity, when the candle of God shined upon their heads. Job 29. 3. Men are not generally rouzed into a thorough sense of the shortness of this mortal race, and of the vanity of life, 'till the race is almost run thro', and sorrow comes fast upon them. In early life, and in our prospe­rous days, we say with Him in the para­ble, ‘Soul, thou hast much goods laid up for many years; take thine ease, eat drink, and be merry;’ not considering that "this night our souls may be requi­red of us." Thus do many fondly build upon length of days, and please themselves with the gay hopes of a long succession of pleasurable enjoyments here: When ‘Be­hold! God has made our days as an hand-breadth, and our age is as nothing before him: When every man at his best estate is altogether vanity; walking [Page 415] in a vain shew:’ So that if we eagerly pursue after, and expect, felicity here be­low, we do but "disquiet ourselves in vain." Time and experience will, soon­er or later, convince every man that such hopes are delusive; and that such pursuits terminate where they begin, in vanity and vexation of spirit; not in the possession of that solid happiness and satisfaction, which is the object of them. It were well for us, if we were convinced of this most cer­tain, this most salutary truth, more sea­sonably than we usually are; that so, knowing our end, and the measure of our days, what it is, we might early apply our hearts to wisdom: For we could scarce fail to do thus, did we but number our days aright; did we but know how frail we are, and make a proper estimate of this vain life—To which end it is, that this passage of scripture is chosen for the subject of the present discourse.

AFTER representing to you the short­ness, I shall represent to you the vanity and troubles, of this life. Then, both will be considered as the appointment of almigh­ty God: For, behold, it is He that has made our days as an hand-breadth, and sub­jected the creature to vanity, so that the whole creation groaneth, and travaileth in pain toge­ther until now. Rom. [...]. 20. These things being dis­tinctly [Page 416] tho' briefly, considered, the sub­ject will be closed with some practical inferences and reflections.

FIRST, Let us consider the brevity of life. Our days are said to be as an hand­breadth, one of the shortest measures in use: And our age is as nothing before God; before Him, with whom ‘one day is as a thousand years, and a thousand years as one day.’ With relation to an eter­nal, omniscient, all-comprehending Mind, the longest limited duration must be in­deed as nothing. When the Prophet speaks of the greatness, the power and majesty of God, he says that ‘all nations before Him are as nothing; and are counted to him less than nothing.’ And when we contemplate Him, who is God from everlasting to everlasting, the King eternal and immortal; and then consider the short span of human life, we may adopt the same prophetic style, and say, that our age before God is not only as nothing, but even less than nothing and vanity.

BUT the duration of this our mortal life is as nothing, even with relation to some finite Beings: I mean those which were present, and ministring spirits to God, when the foundations of the earth were laid; and when it was said, ‘Let US make man. The Angels, those [Page 417] Morning Stars, then sang together, and ALL the SONS of God shouted for joy.’ ^* How long they had then existed, we cannot tell: But they will survive 'till the human race is extinct. They beheld [Page 418] our origin from the dust of the earth; they behold us returning to dust again in quick succession: They see our begin­ing and end, as it were in the same in­stant; themselves (those of them I mean, [Page 419] that are not fallen) enjoying perpetual beauty, youth and vigor. To intelligen­ces which have existed thro' so many successive ages, our transitory life here on earth, must be next to nothing and vanity. And

MANY things, in their nature corrup­tible and perishable, persevere in their o­riginal state of beauty and splendor, much longer than mortal man, who fadeth like a flower. The heavenly bodies (those great Preachers and Apostles of natural religion, which declare the glory of God so audibly and intelligibly, that ‘there is no speech nor language where their voice is not heard’) hitherto shine, and perform their revo­lutions and several functions, without any apparent diminution of their lustre, or visible signs of decay. The sun, their Prince, who has seen so many successions of men upon the earth, the rise and fall of so many nations and empires, that sun is still vigorous, and strong, and healthy, tho' he is so old; as a bridegroom coming out of his chamber, and rejoycing as a strong man to run his race: His circuit is unto the end of the earth; and there is nothing hid from his light and heat. Ps. 19. But even he is mortal; and will one day sicken and lan­guish, all his fires becoming extinct; and his ruddy countenance, black as sackcloth of [Page 420] hair. Rev. 6. 12 For the heavens themselves shall wax old and perish; they shall be folded up and changed—But thou Lord! hast immor­tality, dwelling in light! Thou art the Father of lights, with whom there is no va­riableness, neither shadow of turning!

THE days of man are now as an hand­breadth, even compared with the age of man in the first periods of the world. We read of one and another of the Antediluvians, who lived to near a thousand years of Age: Indeed they all did so, (excepting Enoch who was translated) descending from Adam down to Noah, in a right line. Vid. Gen. Chap. V. And since the sacred historian makes no remark, in­timating that the longaevity of these Fa­thers was unusual at that day, the natural presumption is, that it was common for other men to live to such an age, before the flood. How short then is human life, in this age of the world, compared to Their's!

AND in the next period after the flood, men commonly lived four or five hundred years; as appears from Moses's account of the generations of Shem, the son of Noah. Gen. XI. However the life of man seems to have been gradually contracted, from the time of Shem to that of Terah, the Father of him who is the Father of the faithful. So [Page 421] that the age of man in Abraham's days, may be computed to be about an hundred and fifty years. From which it seems to have been still shortened, down to the time of Moses, who fixes the measure thereof at threescore years and ten.— ‘We spend our years as a tale that is told. The days of our years are threescore years and ten.’ Psal XC. 9, 10. However Moses, the author of this Psalm, does not mean that men ge­nerally attained to these years, in that pe­riod of the world. He intends that a man who arrived at such an age, might be looked upon as one that had lived out all his days, so that dying then, he came to his grave in a good old age, as a shock of corn when it is fully ripe. The far greater part of those who were born into the world, doubtless died much earlier: but to sur­vive longer, might be looked upon as somewhat unusual and singular; and in­deed scarce desireable. For thus it is im­mediately after explained:— ‘And if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off, and we flee away.’ This representation seems to be agreable to the present state of mankind; so that from the days of Moses, there has probably been no considerable alteration in the age of man. To be sure it is not [Page 422] protracted to a greater length in common now than it was then, if it is not short­ened.

IN these later ages of the world, but few of mankind, comparatively speaking, attain to threescore and ten; by far the greatest part, not to half, nay not to a quarter, of those years. Many die in youth; many more in childhood and in­fancy. Many no sooner see the light, than they are again involved in death and darkness: and some never see it at all, passing away by an untimely birth. Psal. 58. 8. Thus, O Lord! ‘Thou turnest man to destruc­tion; and say'st, Return, ye children of men.—Thou carriest them away as with a flood—In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by thine anger.’ Psal. 90. 3.— Before the undistinguish­ing scythe of death, fall promiscuously the rich and the poor; the kings and counsellors of the earth, with their sub­jects and slaves; the robust and the in­firm; the young and the old; the beauti­ful Rachel and the tender-ey'd Leah: With baser shrubs, and grovelling weeds, fall the plants of renown, and the cedars of Lebanon; the rose of Sharon, and the lil­lies [Page 423] of the vallies! All, All, high and low, great and small, are swept away together by the mighty flood which God has bro't upon the world: So that the Nile, as it has I think been described by some, is an em­blem hereof; sometimes carrying along in it's current, the Lords of this lower world, together with inferior animals, into the common ocean. Thus are we promiscu­ously carried down with the irresistible tor­rent, and launched together into the wide, fathomless ocean of Eternity, where we sail like Drake and Columbus, in search of new Worlds! How short is the space which we have to prepare, and lay in pro­visions, for such a voyage? Behold, our days are not measured by furlongs, by leagues and degrees, but by an hand­breadth; and our age is as nothing: Verily every man at his best estate is altogether vanity! Our life is ‘as a vapour that appeareth for a little time, and then vanisheth away.’ But

SECONDLY; The present life is not on­ly short and precarious; but also attended with many sorrows. Our days which are few, are also evil: So that there is no such thing as being completely happy here. When we centre our hopes and expectations in any thing below the skies, [Page 424] we fondly deceive ourselves; and gather thorns instead of roses. It is as impossible for a reasonable, moral creature, to be truly happy in the enjoyment of sensual and worldly objects, as it is for the eye to be pleased with the sound of a viol, or the ear charmed with a beautiful landskip. Those objects, in the enjoyment of which alone, such a creature as man can rest and be happy, are those of an intellectual and moral kind. Others have no similitude, no analogy or agreement, to the superior and most excellent part of our nature; So that the immortal spirit will still pine, and languish, and crave more, crying, Give, Give, 'till it is ‘filled with all the fulness of God.’ Those persons who are the most successful in pursuing worldly happiness, and whom many may be apt to envy, are not (be­lieve it!) really the happy men they are often taken to be. They are generally, not only far less happy than they are supposed to be; but also, than they would really be, were they not so eager in the pursuit of such a felicity. They walk in a vain shew, and disquiet themselves in vain. It is only the shew, the appearance of felicity, which they have; a gaudy out-side shew, the form of happiness without the power. And the more anxious we are to obtain [Page 425] felicity in this world, independently of God, the great source thereof, the fountain of living waters, the more do we disquiet ourselves in vain: In the language of the prophet, we spend our money for that which is not bread, and our labour for that which satisfieth not. We have wants which can­not be removed, desires and affections which cannot be satisfied, by terrestrial things: So that we are wretched even in spite of that pride, which prompts us to esteem our condition happy. And if sen­sual, worldly men, would but speak out the plain truth, they would join with So­lomon—"Vanity of vanities, all is vanity, and vexation of spirit;" and confess, that even in the midst of laughter their hearts are often sorrowful.

BUT the vanity, vexation and disquie­tude, from which human life is insepara­ble, arises not merely from the want of proper objects here below, to gratify the various affections and cravings of our compound nature, and to fill up the mighty void in our breasts: There are many positive evils and calamities, to which we are unavoidably subjected. For ‘man is born to trouble as the sparks fly upwards.’ The greater part by far, of mankind, are, by the very condition of their birth, to eat bread in pain and sor­row, [Page 426] if they eat it all; to toil hard only for a tolerable subsistence and living here. Many are, by the providence of God, re­duced to great distress, to suffer hunger, nakedness and cold, with all the nume­rous and sad attendants of extreme pover­ty. The greatest part of mankind now are, and almost always have been, op­pressed by wicked tyrants, called civil rulers, kings and emperors; oppressed by God's scourges, that call themselves his ministers for good. Many are afflicted with long and painful diseases, which ren­der them incapable of relishing or enjoy­ing any thing; and so as to make both light and life a burden to them. Some are betrayed by pretended, false-hearted friends; others are assaulted and ruined by professed enemies. Before we return to the dust ourselves, we are often called to weep over our dear deceased friends and relations, our other selves; and have sorrow upon sorrow. In short, number­less are the disappointments and afflictions of one kind and another, whereof all are partakers. Nor is there any station of life, from the throne to the galley, or the mines, exempted from trouble: Purple and Ermine, as well as rags and sackcloth, often cover an aking, distressed [...] And every heart knoweth its own bitter [...] Prov. 14. 10. [Page 427] While we tabernacle in flesh, we must, whether we will or no, be in one respect like our blessed Saviour—"Men of sor­rows, and acquainted with grief:" And if we would not keep such company, then, as the apostle said in another case, we must needs go out of the world. Neither riches nor power; neither wisdom nor piety, can wholly secure us from trouble and vexation here: For even those good men who have ‘the first-fruits of the spirit, groan within themselves, waiting for the adoption, viz. the redemption of the body.’ Rom. 8. 23. The short life which we live in these mortal bodies, cannot, in the nature of the thing, but be a life of pain and disquietude, even tho' we live in hope of a better; and were placed in those very circumstances, which we ourselves esteem the most eligible of any in this world. Nor is this the effect of blind chance or fate: For,

THIRDLY, We are to consider both the brevity and the sorrows of this life, as the appointment of God almighty, God all-wise, just and good— ‘Behold, Thou hast made my days,’ &c. Indepen­dently of revelation, we know but very little how we came into this state; what we were placed here for; or what shall become of us when a period is put to the [Page 428] present life. But the holy scriptures give us light in the midst of this darkness. Revelation informs us, that to be subject to sorrow and death, is not the origi­nal, natural state of man: But that we are brought into this state of vanity and trouble, by the righteous Lord and Go­vernor of the world, in consequence of the disobedience of our common Father. By one man sin entered into the world, and death by sin—Mankind, to speak after the man­ner of men, were originally designed for immortality; and to be ever happy in in­nocence, and the favour of God: But the apostacy of our first parents brought them under his righteous displeasure: and thence both they and their offspring be­came subject to death; which has ac­cordingly reigned from Adam to Moses, and from Moses to the present time, even ‘over them that have not sinned accord­ding to the similitude of Adam's trans­gression.’ So that tho' this is the ap­pointment, yet it is not the arbitrary ap­pointment, of our Maker.—It is the effect, and the manifestation, of God's just dis­pleasure against the sin and rebellion of our progenitors: And He, in this parti­cular instance, visiteth the iniquity of the FATHER upon the CHILDREN, not on­ly to the third and fourth generation, but to [Page 429] all generations. For in consequence of this first transgression, ‘it is appointed un­to [all] men once to die;’ to die the first death, tho' not the second; it being certainly only men's own personal sins, that can subject them to inevitable misery and torment in the world to come. Only the soul that sinneth, shall die the second death. Ezek. 18. 20. The general doctrine of scripture concerning the introduction of mortality into the world, may be summed up in those emphatical words in the book of Wisdom— ‘God made not death [origi­nally;] neither hath he pleasure in the destruction of the living. For he crea­ted all things that they might have their being;—and there is no poison of de­struction in them; nor the kingdom of death upon earth. For righteousness is immortal.—But ungodly men with their works and words called it to them. Chap. I. ver. 13.—God created man to be im­mortal; and made him to be an image of his own eternity. Nevertheless, thro' envy of the devil came death into the world: and they that do hold of his side do find it.’ Chap. II. ver. 23, 24. Such as hold of his side find, not only temporal, but everlasting death.

HERE you see the source of death. The overflowing flood of mortality, by [Page 430] which we are carried away, has its origin in the righteous displeasure of almighty God, against the workers of iniquity. It might perhaps be in vain, I am pretty sure it is unnecessary, for Us to enquire minutely, how the measure of man's days came to be gradually contracted from time to time, after the fall, till it was brought down to the present standard, an hand­breadth. Some have attempted to account for this, by assigning some natural, phy­sical causes: How successfully, I shall not pretend to determine. But to me, this matter seems not to fall within the sphere of human knowledge: So that the most modest and pious, and indeed the wisest way of speaking of it, is to say— ‘Even so, Father, for so it seemed good in thy sight.’ It is enough for US to know, That He who, for the sin of man, originally sent death into the world, has also, in his infinitely wise, righteous, and good providence, determined the measure of human life in all the different periods of the world; by whatever natural means or causes it may have been contracted gradually, 'till our age is become as no­thing before Him.

THE same general account is to be gi­ven of the sorrows and troubles, which has already been given of the shortness, of hu­man [Page 431] life. For as mortality does not, so neither does affliction, come forth of the dust, nor doth trouble spring out of the ground. Job 5, 6. God who ordained the former, ordained the latter also: His hand and counsel are equally concerned in bringing both upon mankind. We are subjected to such vani­ty, not willingly, but by reason of Him who hath subjected us in hope. Rom. [...] 20.

INDEED many of the sorrows to which we are here exposed, seem evidently to [...]low from, and to be naturally connected with, this decaying, mortal frame, which we have since the fall. Hence, bodily pains and diseases, 'till we return to the dust: Hence, our turbulent, disorderly, and uneasy passions: Hence we are called, from time to time, to mourn our deceased friends; our parents, our brethren, our offspring: Hence, when old age comes, with its natural attendants, this is pecu­liarly an evil day; the years then coming wherein the most say, that they have no pleasure in them. Eccl. 12. These and many other evils, seem to be inseparable from this de­caying, mortal condition.

BUT there are some other sorrows, which spring not so directly from our mortality; and which have no natural connexion therewith, tho' they were connected with it in God's sentence and [Page 432] curse: I mean those troubles which arise from the sterility of the earth, in conse­quence of the fall; by which means it becomes a painful, laborious thing, for the greater part of mankind to get a sub­sistence. This, we know, is agreable to the original sentence; and therefore it is to be ascribed to the will of the same God, who has subjected us to mortality— ‘Cursed is the ground for thy sake: in sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee: and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, 'till thou return unto the ground.’ Gen. 3. 17

THERE are many other evils and sor­rows, which may perhaps be more pro­perly ascribed to men's own, personal, voluntarily misconduct, than to their ne­cessary frailty and mortality, or to the curse of God upon the ground. For how numerous are those pains and calamities, which spring directly from the lusts of men? from that intemperance, and those other vices, which it would be false to say men could not avoid; and to charge which upon God, would be blasphemy? Mankind certainly bring innumerable sor­rows upon themselves, by their own ill conduct; all which it is more just and [Page 433] reasonable to place to the score of their own personal wickedness, than to speak of them as the unavoidable consequence of their being mortal creatures, placed in such a state as the present.

HOWEVER, even these evils seem to slow, in one sense, from the original a­postacy; or from the curse of God upon [...] consequential thereto. For [...]our [...] body the consequence of Adam's sin,) being in close union with our spirits, is the seat of those passions, which are the imme­diate occasions of our sinning personally: ‘We know that in us, that is in our flesh, dwelleth no good thing. It is the flesh that lusteth against the spirit. It is the law in our members, that warreth a­gainst the law of our mind, bringing us into captivity to the law of sin.’ If sin reigns, it "reigns in our mortal body, and we obey it in the lusts thereof." Hence we read of the body of this death; i. e. this mortal body of sin. It was by the ordination of God, that we were put into these bodies; which expose us so much to temptation, that it is almost, if not altogether impossible for us, wholly to avoid sinning. And hence, I suppose, it is, that we are said to be by nature chil­dren of wrath: for no farther than we are naturally the children of disobedience, can we [Page 434] be naturally the children, or the objects of wrath. Eph. 2. 3. compared with Chap. [...]. ver. 6. & [...]ol. 3. 6. However, no passion or affection, with which we are born, can be in itself sinful; it becomes so, only by wilful or careless indulgence. A creature cannot, strictly speaking, be a sinner, 'till he has violated some law of God, or of nature: for "sin is the transgression of the law." But not to digress—

UPON the whole; both the shortness and the sorrows of life, are the effect of God's righteous displeasure against the sin of our first parents. Tho' we should al­ways distinguish betwixt those calamities, which are inseparable from this our mor­tal condition, inseperable from our present state of trial and discipline, as it is the ap­pointment of God; and those evils and miseries, which mankind bring upon them­selves by their own wilful misconduct, by their personal vices. For want of making which distinction, many persons charge God foolishly; and utter hard speeches against Him, when they ought only to condemn themselves.

BUT our time is poorly employed in contemplating the brevity and sorrows of this vain life, unless we are taught hereby to make a right estimate thereof; and to pass thro' these temporary troubles, in the paths of wisdom and piety, to those joys [Page 435] that will never end. Let us, therefore, now draw some practical inferences and reflections from this subject.

AND here, in the first place: Altho' it may be natural for us to lament our mor­tal and sorrowful condition in this world; yet since this is by the appointment of God, we ought humbly to acquiesce in it, without murmuring. Our duty is sub­mission, not complaining or finding fault. God had an indisputable right either to give us life and being, or not; to give it to us either for a longer or shorter time; and to make our condition either more or less happy, as seemed proper to his un­erring wisdom and goodness. We have no demand upon his justice for a longer or happier life, than that which he be­stows upon us in this world, short and unhappy as it is. Nor should it be ever for­gotten, that perfect wisdom, righteousness and goodness, are the rule of his dispen­sations towards his creatures. The State we are now in, is such a one as God judged proper to place us in, in order to manifest to Us, if not to other beings in other worlds, his holiness and righteous severity; his just displeasure against the workers of iniquity. It is a signal mani­festation of his anger against the first trans­gressors of his law in this world; and a [Page 436] perpetual memento to Us, their posterity. In a manner somewhat analogous hereto, it is, that the children of traitors and re­bels to their earthly Sovereigns, are often deprived of the inheritance which, by the constitution of the government, would otherwise have descended to them; and are subjected to divers inconveniences; yea, to a degree of shame and infamy, al­tho' themselves transgress not after the simi­litude of their ancestors.

HOWEVER, God, who has thus subjec­ted us to mortality, to vanity and tem­poral sorrow, on account of the original rebellion and treason of our first parents, when they hearkened to the devil, has subjected us in hope. Our condition is not desperate: So far from it, that God has made ample provision for our deliverance from this state of bondage, corruption and death, into the glorious liberty of his Sons. For as in Adam we die, so in Christ we may be made alive: And as we have born the image of the earthy, so may we also bear the image of the heavenly. 1 Cor. 15. 40. How joyfully does it become such creatures, in such a state, to receive the glad tidings of salva­tion thro' Christ, who has ‘abolished death, and brought life and immortali­ty to light thro' the Gospel?’ Sad in­deed would be our condition, subjected to [Page 437] so many calamities and sufferings as we are, and so soon to drop into the grave, if in this life only we had hope; if we had no prospect of a more desireable state of exis­tance hereafter. Nor indeed can we have any well-grounded hope or prospect of such a state, independently of the express promises of God, in the gospel of his Son. Mere reason, or the light of nature, sug­gests no arguments for a happy immor­tality, which are conclusive and satisfac­tory, so that we can rest upon them. But ‘blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a living hope, by the re­surrection of Jesus Christ from the dead to an inheritance incorruptible, and un­defiled, and that fadeth not away.’ 1 Pet. [...] 3, 4—This most interesting subject of life and immortality after death, lay wrapt in night and darkness, after all the efforts of human reason and wisdom, being hid from ages and generations: But it is now set in the full beam and light of day, by the gospel shining upon it; and by Him who has shined into our hearts, to give us the light of the knowledge of His glory, in the face of Jesus Christ. 2 Cor. 4. 6. Tho' vexations, sorrows and death abide us here; yet there are mansions of endless peace and joy prepared [Page 438] for us hereafter, unless we will not enter in, thro' unbelief. To such mortal, miserable, sinful creatures, how good is this news from a far country? how refreshing this cold water, to the soul which thirsts after per­fection and immortality? The contempla­tion hereof, to those whose hearts are fully possessed with the belief of these things, at once makes the heaviest afflictions seem light, draws out the venemous sting of death, and snatches the victory from the grave; enabling them to triumph over it in hope of the glory of God, and of that "e­ternal life, which He that cannot lie hath promised." Tit. 1. 2.

BUT we are admonished by the subject we have been considering, to expect af­flictions of one kind or another, while we dwell in these earthly tabernacles; and should arm ourselves with patience, that we may bear them in a becoming manner. It is an important branch of wisdom, to proportion our expectations as to this world, to the nature of the things of it; and not to hope for more felicity here, than it is probable we shall ever enjoy. Being thus wise, we should, I believe, expect but little from this world, besides vanity and vexation of spirit: At least, we should always be prepared to meet with trials and sorrows, so as not to be much [Page 439] shocked or ruffled by them when they come, as they certainly will, however we may fondly flatter ourselves. It is both the folly and the unhappiness of many, that they promise themselves more felici­ty here below, than is consistent with this imperfect state, and the designs of provi­dence. If we ever enter into rest at last, it must be "thro' much tribulation." Acts 14 22. We are apt to presume in our prosperity, that we shall never be moved; but some sudden, unexpected calamity, soon refutes the fond presumption. And being thus unprepared to grapple with affliction, it proves an over-match for us; and falls much heavier than it would otherwise have done: For to the natural weight of it, there is added the uneasiness and an­xiety, which is always attendant upon disappointment, and frustrated hopes. There are not many virtues, of which we have more need in such a world as this, than resignation and patience. By snatching too greadily at happiness here, we only make ourselves the more misera­ble— ‘Be patient therefore, brethren, un­to the coming of the Lord. Behold, the husbandman waiteth for the pre­cious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; [Page 440] stablish your hearts; for the coming of the Lord draweth nigh.’ [...] 5. 7, 8.

BUT since life itself is so fleeting and precarious, we are admonished not to put the tho'ts of death far from us; but to be in daily expectation of, or at least, in daily preparation for, this great change. To lay our account for living long in this, world, is one of the most unaccountable follies, and pregnant with numerous mis­chiefs: And yet there is scarce a folly which is more common. We have, almost every day, affecting examples before our eyes, of human frailty, and the uncertain­ty of this vain life. We see our neigh­bours, our acquaintance, our friends, our relations, dropping in death and darkness, not to arise, 'till the heavens be no more. We see people of all ranks, of all ages, the young and old, rich and poor, male and female, bond and free, daily bowing be­fore the King of Terrors; many of whom, we cannot but acknowledge, were far less likely a few days since, to fall before him, than ourselves. And yet, some way or other, we still flatter ourselves, that it will be long before our own turn comes to do homage to this great Monarch. We take it for granted, except when we are in some imminent danger, that we have several years at least yet to live. It is not only the [Page 441] young and healthy, that presume thus; but even the infirm, the aged; those, on whose heads hoary time has snowed, per­haps, more than threescore years and ten; and who already stoop, as it were to go down to the tomb. Many, who are scarce more than the remnant, the shadow of their former selves; and of whom it is almost a miracle that they are still alive, seem to think that hardly any thing short of a miracle, can put a period to their days. Strange infatuation! Mysterious delusion! ‘Death still draws nearer, never seeming near!’

THIS fond presumption upon life, is not less pernicious in it's consequences, than it is in itself absurd and unaccount­able. It is the source of the most fatal errors in the conduct of life. This is the true reason, why so many neglect those things that are of the last importance, and on which their whole being depends, while they busy themselves in trifles; while they are careful about many things of no real importance, and disquiet them­selves in vain. Men could not be so taken up with their amusements and pastimes, or with the cares of this mortal life, as they generally are, if they had a just sense of the shortness and uncertainty of it, and of what depends upon it. Much less would [Page 442] they dare to go on, from time to time, in the violation of God's known command­ments, if they seriously reflected, that the same hour wherein they sin, they might lift up their eyes in hell, being in torment!

SINCE this life is so short, and the sor­rows of it so numerous, it highly con­cerns us to improve the present opportu­nity for securing the special favour of our Maker, by faith unfeigned, and obedience to the gospel; that so we may be forever happy in his most glorious kingdom and presence. We are degraded, in some mea­sure, from the original dignity and perfecti­on of man: But we are not totally cast off, and disinherited, by that great Lord and Father, whose offspring we are. He has given us the strongest possible assurance, that the delighteth not in our destruction; but that the wicked forsake his way and live. He now allows us an opportunity to work out our salvation; that so we may pass out of this world of sorrow and death, into that, where all tears shall be wiped away from our eyes; where there shall be no more death, neither sorrow, nor crying, neither any more pain; the former things being passed a­way. Rev. 21. 4. If we do not despise his rest, but are heartily desirous of entering into it, there is a peaceful harbour provided for our re­ception, from the storm that has almost [Page 443] shipwreck'd us; and which continually beats upon us, while we sail upon the stream of Life. There is a sacred ark pre­pared for us, which can neither sink nor overset; and which shall finally rest, when the waters are asswaged, not upon the mountains of Ararat, but upon mount Zion tha [...] is above, the mount of God; where all those who do not refuse to be saved, shall appear before Him, and be­hold his face in righteousness. Let us not therefore drown, and sink into perdition; or ‘neglect so great salvation; which at the first began to be spoken by the Lord, and has been confirmed unto us by them that heard him; God also working with them both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will.’ Have we any time to lose, or throw away, when life is so precarious, and when our All is at stake! What tongue of man, or of angel, can fully express the impru­dence and madness of those, who can trifle and procrastinate, and lull themselves to rest in their sins, when they know not what a day, an hour, or a moment, may bring forth! ‘Awake! thou that sleepest, and arise from the dead; and Christ shall give thee life.’ Awake, and call upon thy God, or thou diest forevermore! [Page 444] Now is the accepted time, and the day of salvation: To morrow may not be so; but the day of perdition to those, who having a space given them to repent, repent not! Rev. 2. [...]1.

Moreover:

THOSE who truly fear God, while they live in this world of trial and discipline, altho' they are already sons, should still learn obedience by the things which they suf­fer. Heb. 5. 8. We should endeavour to make a right use of all these temporal sorrows, that so they may turn to our spiritual and eternal advantage. It is not a mere act of sovereignty in God, to afflict and grieve the children of Men: nor does he do it willingly. Lam. 3. 33. For altho' we may have had fathers of our flesh, who corrected us only after their own pleasure; yet the Father of our spirits chasteneth us "for our profit, that we might be partakers of his holi­ness:" And if we gave Them reverence, ‘shall we not much rather be in subjec­tion to the Father of spirits, and live?’ Our afflictions are friendly admonitions, designed in providence to wean us from this world, to exalt our tho'ts and desires to a better, to purge away our dross, and to refine our virtues, that being thus tryed, we may come forth as gold, and be ‘found unto praise, and honor, and glo­ry.’ If we concur with the gracious de­sign [Page 445] of providence in afflicting us, neither despising the chastening of the Lord, nor yet fainting when we are rebuked of him, we shall be made the wiser and better by our troubles; even they will work together for good to us. To which end, of what­ever kind our afflictions are, we should always consider him, who once endured the contradiction of sinners against him­self; Him, who for the joy that was set before him, endured the cross, despising the shame; Him, who being made a little lower than the angels, for the sufferings of death, is now crowned with glory and honor. For while we keep in view this illustrious example of patient, obedient suffering, and of glorious reward, it will be impossible for us to be "weary or faint in our minds:" Heb. 12 3. Since, if we suffer with him, and in imitation of him, we know that we shall also be glorified, and shall reign, with Him. Rom. 8. 17. and 2 Tim. 2 12. But irreclaimable trans­gressors should remember, on the other hand, That he who being often reproved by God's word, and the afflictions which his providence sends, still hardeneth his neck, and his heart, "shall suddenly be destroyed, and that without remedy." Pro. 29. 1.

Again:

SINCE this world is so full of vanity and sorrow; since there is so little of solid [Page 446] happiness to be expected from it, we ought not, surely, to be very fond of living long in it. If God had made our days less than an hand-breadth, it is not easy to see why good men should be much dejected at this reflection, unless the present life had been much less vain and unquiet than it really is. It is very incongruous for those, who are daily complaining of the sorrows of life, to be so fond of living, as men usually are. Why are we backward to leave that world, where we can find no rest for the sole of our foot; and are as uneasy as Noah's dove, before the waters subsided? Shall I tell you the true reason, why professed Christians are generally so de­sirous of living, and so afraid of dying? It is because they have some mis-givings; some apprehensions that they are not pre­pared for another world; or at least, not for that, which they would choose to go; and that if they should make an exchange, it must, probably, be for the worse. And, indeed, it must be confessed, that they who have no rational grounds to believe, but that if they die, they must die the death of the unrighteous, and their last end be like his, have great reason to be desirous of living longer here, as troublesome and vexations as this life is. But what cause have good men to be fond of life, or afraid [Page 447] of death? they, who have a well-grounded hope in the exceeding great and precious promises of the gospel, whereby they are already "made partakers of a divine na­ture?" Is there any thing on this side the grave, very desireable? any thing in, or beyond it, very terrible, to them? Do we fear the grave will be always victorious? Do we fear, that the angels, when they receive our departing spirits, will lose their way, and not convoy us safely to Abraham's bosom? Do we dread the tho't of being again united to our dear friends, who died in the Lord; and who are gone before us to the paradise of God? Are we loth to become communicants with the church triumphant of the First Born, which are both written and blessed in heaven? In fine, do we dread the tho't of going to the general assembly of just men made perfect? to the innumerable company of angels? to Jesus the Mediator of the new-covenant? to God the Judge of All? to Him, with whom is the spring of life; in whose presence there is fulness of joy; and at whose right hand are pleasures forever more? There seems not to be any thing very terrible in these things; nor any thing in death, which should make a sin­cere Christian, thro' fear of it, all his life­time "subject unto bondage." If it is these [Page 448] bodies which we now inhabit that we are so fond of, even they shall shortly be restored to us: The sea, death and hades, will be faithful to their trust; and deliver up the dead which are in them, when He who is Lord both of the dead and living, ‘shall appear the second time, without sin unto salvation.’ But these bodies we shall receive, in the renovation of all things, not gross and vile, as they are when laid in the grave; but fitted up and repaired, and made more suitable for the habitation of purified, immortal spirits. The terrestrial body, shall be raised a celestial; that which is sown in corrupti­on, shall be raised in incorruption; that which is sown in dishonor, shall be raised in glory. 2 Cor. 15. 40. A truly living and christian faith, anticipates these things, making them present to the mind, as tho' they were al­ready accomplished: So that the language of the apostle will appear natural— ‘God, who is rich in mercy, for the great love wherewith he loved us, even when we were dead in sins, hath quickened us to­gether with Christ, (by grace ye are saved) and hath raised us up together and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding, riches of his grace, in his kindness to­wards [Page 449] us thro' Christ Jesus.’ Eph. 2. 4,—7. Be once fully possessed of these evangelical senti­ments; and then, if you can, be sorry that God has made our days as an hand­breadth, and our age as nothing before Him; be anxious about what may befal you in life, and shudder at the terrors of the tomb!—"O death! where"—

FOR the same reason that sincere Chri­stians cannot consistently be very fond of life, or fearful of death, they cannot mourn disconsolately for their pious friends, who have already "put off this tabernacle." To the truly good, the day of death is far better than that of their birth: And if we love them, we shall rejoice because they are gone to the Father. If you are not ignorant concerning them that are asleep; if you do not think they are perished; if you fully believe the great doctrines of the gospel, that Christ both died and rose a­gain, and that "Them also which sleep in Jesus," God will raise up at the last day, as he raised him; then go, if you can, and sorrow for your pious departed friends, " even as others which have no hope." 1 Thes. 4 13, 14 Go and mourn, because they are taken away from this evil, troublesome world! Go and mourn, because they are gone to the paradise of God! Go and grieve, because They, whom you loved [Page 450] so well, are become so happy! Be incon­solable, because They, who once mourned here, are now comforted! Go and weep, because all tears, except those of joy, are wiped forever from Their eyes! Make yourselves wretched in this world, because your friends are to be eternally happy in another! because They are now at rest; and shall hereafter come forth out of their graves, and live and triumph forever with Him that was "slain, and has redeemed them to God, by his blood"! Put on sack­cloth and morning, because They shall shine forth as the sun, in the kingdom of their Father, even when that mortal sun which you now behold, shall be dead, ceasing to give his light; and the heavens themselves shall be hung with blackness and mourning for his exit! And while you are thus weeping over the graves of your beloved friends, drop another tear for yourselves, because you are to be for­ever blessed with them; blessed, even be­yond all your present conceptions and wishes, if You also should, "sleep in Jesus," when your days on earth are numbered and finished!

BUT to conclude: How poor? how mi­serable a portion, falls to the share of those, whose only felicity is in this world? Is this a world, in which to place our All? in [Page 451] which to seek our supreme good?—this world, where "all that cometh is vanity"? the fashion of which "passeth away," and from which, we ourselves must pass away in a few days? What is a man profited if he gain this whole world, even tho' he should not lose his own soul? One would think it impossible for those, who have ra­tional, immortal souls, to be much con­cerned about any thing here below, altho' their worldly pursuits did not interfere with their eternal interest; there being really nothing, or but very little, here, worthy a wise man's tho'ts, desires, and cares. But for men to suffer this world to engross their tho'ts; and to pursue the vain pleasures, honors, and riches of it, even to the loss, to the destruction and perditi­on of their souls: What!—A summary account of the wisdom of this world, is, that it is inexpressible folly and madness. O envied men! who are so wise as to fore­go the most solid and durable happiness, and to incur the most certain, and exqui­site, and durable misery, for the sake of bubbles and straws and shadows! for the sake of this world, the sorrows of which are so numerous; the very pleasures of which are vexatious, and the more eager­ly pursued, the less satisfactory!— ‘Let not our heart envy sinners, Pro. 23. 17. tho, they [Page 452] spread themselves like a green bay-tree.’ What tho' they live, become old, yea are mighty in power? Job 21. 7—13. What tho' their seed is established in their sight with them, and their offspring before their eyes? What tho' their houses are safe from fear, neither is the rod of God upon them? What tho' their cow calveth, and casteth not her young? What tho' they send forth their little ones like a flock, and their children dance? What tho' they take the timbrel and harp, and rejoice at the sound of the organ? What tho' they spend their days in wealth?—"In a moment they go down to the grave!" The wicked, how­ever prosperous, shall soon utterly perish: ‘As the fat of lambs shall they consume; into smoke shall they consume away.’ Psal. 37. 20. Such men may, indeed, imagine themselves both wise and happy for a while, making a mock and derision of those, who seek their happiness in God alone, sowing in tears, that they may reap in joy. But what the final issue and result of things shall assuredly be, both as to the righteous and the wicked, you may take in the lan­guage of the book of Wisdom— ‘Then shall the righteous man stand in great boldness before the face of such as have afflicted him—When they see it, they shall be troubled with terrible fear, and [Page 453] shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they repenting, and groaning for anguish of spirit, shall say within themselves, This is he whom we had sometimes in derision, and a proverb of reproach. We fools counted his life madness, and his end to be without honor. How is he numbred among the children of God, and his lot is among the saints!—We wearied ourselves in the way of wickedness and destruction—but as for the way of the Lord, we have not known it. What hath pride profited us? or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a post that hasted by!’ ^†

IT is, I believe, the common wish of mankind, to attain to old age; at least to that which we term so, tho' there is [Page 455] really no such thing as long life in this world. There are but few men, if any, who would be willing that the glass of life, which is turned up at their birth, and then begins to run, should be choaked and stopped before it is run quite out: We choose to see the last sand fall, and to at­tain to the full measure of man's days on earth. Nor does this satisfy all: Even threescore and ten, or fourscore years, when, by reason of unusual strength, they are attained to, seem but a short life to those few who arrive at them, being spent as a "tale that is told." Psal. 90, 9. The Psalmist's question in the beginning of the passage just now read, [ ‘What man is he that desireth life, and loveth many days?’] does not, therefore, imply, that there are few, or none, who thus desire to live long. Tho' interrogations often carry in them a negation; their sense is always to be determined by circumstances, and the subject spoken of. Accordingly the true import of this question, must here be, That mankind in general breath this wish, desiring to see many days: which is a truth, evident from our daily observation and experience.

THAT they may live long, is plainly the wish of people in gen [...]ral; so that this may be called their Common Prayer, whe­ther [Page 456] made with, or without Book and Form: All in a manner conform to it, without any scruples of conscience: You will scarce find a single Dissenter. It is the wish and prayer, which is common to all nations, to all sects and parties, to people of all religions; and even to those who have no religion at all. Here Pro­testants and Papists, Jews and Mahome­tans, and pagan Idolaters, are agreed; all joining unanimously in the same petition. In this point, the high and low, the rich and poor, bond and free; in this the young and the old, male and female, people of all conditions, occupations and characters, are well united. Good men and bad, are not at variance here; both generally consenting in the same wish and conclusi­on, tho', perhaps, induced thereto by dif­ferent, or even contrary, principles. They who despise this world, and they who court and adore it; Saints and Sinners, here shake hands; and even the Atheist is not singular: For he will pray to Nature, and his Stars, tho' not to GOD, to grant him many days on earth. That life is a desireable good, might, then, be an article in every person's creed; and indeed, the less people believe of other things, the more firmly do they generally believe this; so that the greatest Sceptics are, here, the [Page 457] greatest bigots; being attached to this life and world, in the same proportion that they doubt of another. We might there­fore change and invert the Psalmist's ques­tion, and ask— ‘What man is he that desireth not life, and loveth not many days?’ And, indeed, the question thus put, does, I suppose, as fully and exactly express his meaning, as it does in the other way; the negative par­ticle making no real alteration in the sense of such interrogatories; the true intent of which, can be determined only by the nature of the subject, to which they relate.

IT is farther to be observed, that the royal Psalmist does not here speak with such an air, as would lead one to suspect, that he disapproved or condemned this common desire of living to old age. He speaks of it, not as being in itself criminal; but as what was natural to man, and therefore innocent; at least under certain restrictions and limitations. Mortality and death, are unnatural; as unnatural as disobedience to God, which was the original cause thereof. And mere nature cannot but be fond of life, and desirous of removing death to as great a distance as possible. When I say, that mere nature cannot but do so, I mean that a man can­not, unless he is influenced by some high­er [Page 458] principle than that of natural reason and sense; or else lies under the pressure of some heavy calamity, which makes life a burden to him. The former is the case of those good men, whose trea­sure and heart and hope are in heaven, ‘whither the Fore-Runner is for them entered, even Jesus:’ The latter is the case of those wretched, those desperate men, who seek an assylum from pain and sorrow here, in a tragical, voluntary death. Had the desire of long life been in itself criminal, we cannot suppose, that the Psalmist would have encou­raged this desire in us, by telling us, in the next words, what is the most likely way to prolong it, and render it happy— ‘Keep thy tongue from evil; and thy lips from speaking guile: depart from evil, and do good, &c.’ That is, Let him that loveth many days, that he may see good, keep his tongue, &c. This is the coherence and natural connexion of the Psalmist's words.

IT is also observable, That long life is often spoken of in scripture, as a good, a real blessing, the reward of piety. You know the story of good Hezekiah, when he was "sick unto death." And God sometimes encourages the obedience of the young, with the hopes of living long.— ‘Honor [Page 459] thy Father and thy Mother, that thy days may be long’—Thus also God says of the good man, ‘Because he hath set his love upon me, I will deliver him—with long life will I satisfy him, and shew him my salvation.’ Psal. 9 [...] So length of days is said to be in the right hand of wisdom. And you know, that to die in youth; to be cut off in the midst of One's days, by a premature death, is usually con­sidered in scripture, under the notion of a real evil: and it is sometimes represent­ed as the effect of God's displeasure. To which purpose are the following passages— ‘Bloody and deceitful men shall not live out half their days—Be not wicked over much; for why shouldst thou die before thy time.’ Many o­ther passages might be added to these: But it is needless. As long life is the de­sire of all in general; so the scripture re­presents it as being no unreasonable, to besure no criminal, desire: It is spoken of as the reward of piety; good men are encouraged with the hopes of it. Un­timely, or premature death, on the con­trary, is often considered as an evil; and threatned as a curse.

NOW it may be useful, in farther dis­coursing upon this subject, to inquire, In what respects long life is a blessing? or [Page 460] why it should be accounted so? It will then be shown, that the practice of reli­gion tends to prolong the life of man, and to make it happy: So that it is incum­bent upon all, who love many days that they may [...]ee good, to depart from evil and do good, to fear God and keep his commandments: For ‘the eyes of the Lord are upon the righteous; and his ears are open unto their cry.’ These things being done, the subject will be closed with some practical reflections, as the time will allow.

SINCE we all naturally desire to live long, it were to be wished, that we de­sired this upon rational motives, and con­siderations which it becomes such crea­tures as we are, to be influenced by. Let us therefore inquire, as was proposed,

FIRST, In what respects long life is desireable? why it should be accounted a blessing? and how far it is really so? In order to our making a proper estimate of life, it is necessary that we consider it as it is; that we consider it with those advantages, and those equally real disad­vantages, with which the posterity of Adam possess it; that we consider the re­ference which this life has to another; to the true ends and purposes of life; and that we consider what influence our pre­sent [Page 461] behaviour, will have into our future happiness or misery, according to the principles of religion. Without having all these things before us, and keeping them constantly in view, it is impossible we should judge justly upon this subject: We shall not reason, but only rave; and bewilder our selves in an endless maze of uncertainty and error. If the foundation be not properly laid, the superstructure, however regularly built upon it, will be only as an airy castle in the land of Fai­ries. If we consider the present life, ei­ther as more or less happy than it really is; or if we detach it from futurity, as having no connexion with another state; we shall never come to a just conclusion con­cerning the point before us: We shall ne­ver know in what respects life is a bles­sing; how far it is so; how it is to be conducted in order to make the most and best of it: We shall always either under or over-rate its value; and the result of all, will be no better than a dream or reverie; at least, it will not be real wis­dom, and salutary truth.

LET me therefore remind you of a few facts, and well-known principles, which are to be taken along with us; and which are so fundamental, that without them we cannot duly estimate the value of life; but [Page 462] must needs wander far from the truth.

IT is to be premised, then, That the present life is, at best, a scene of great trouble and disquietude. This world was originally designed for a place of happi­ness, by our Creator: But man's apostacy from God, has changed it, tho' not into an hell, yet into an habitation of much sorrow and vexation. For notwithstand-standing the many delights, (far more, in­deed, than we could claim as our due) which Providence bestows upon us here; yet so numerous, various, and incessant, are the adversities to which we are sub­jected, that we cannot but groan under them, as under a load and burden, from which we would gladly be delivered, were it possible without putting off these bodies.

IT is also to be observed, with relation to the pleasures of this life, that they are flattened and diminished by old age. Youth is the principal season for relishing and enjoying those, which are properly called animal, sensitive and worldly plea­sures, as contradistinguished from rational, moral, and religious. It is said with pe­culiar propiety— ‘Rejoice, O young Man, in thy youth; and let thy heart cheer thee in the days of thy youth:’ For after people get past the meridian of life, [Page 463] the relish for such enjoyments gradually fails; much in the same proportion that animal nature itself decays. To which it is to be added, that old age is usually at­tended with many positive pains peculiar to itself, youth being a stranger to them, tho' not to all others. And notwithstand­ing some exceptions, that is doubtless a just representation of advanced age in ge­neral, which the Psalmist gives: ‘If, by reason of strength, they be fourscore years; yet is their strength labour and sorrow.’ Solomon has dwelt longer up­on this gloomy theme of old age; and painted the scene with deeper shades. The years are then come, when the most say, that they have no pleasure; Ecles. 12. 1.— when the sun and the light, the moon and the stars are darkened; when the keepers of the house tremble, and the strong men bow themselves; when the grinders cease because they are few, and those that look out of the windows are darkned; when they rise up at the voice of the bird! and all the daughters of music are brought low; when they are afraid of that which is high, and fears are in the way; when the almond-tree flourisheth, and the gras­hopper is a burden; and desire itself fail­eth. This is Solomon's description of that old age, with its common infirmities and [Page 464] pains, to which we are so desirous of liv­ing. And tho' we should attain to it; yet it is to be remember'd, that we are not immortal; but must unavoidably die at last, how long soever our lives may be protracted.

WE must also remember, that whether we die young or old, we are to live for­ever after this mortal course is finished; and either be inexpressibly happy in ano­ther state, in the favour and loving-kind­ness of God; or inconceivably wretched, under his righteous displeasure. This is our time of trial and probation. Tho' we are a sinful, apostate race, yet we are candidates for heaven; so that if we are here reconciled to our Maker, thro' Him that was made sin for us; and serve God faithfully, we become his children; be­ing ‘heirs of God, and joint-heirs with Christ’ to an incorruptible inheritance. And the greater degrees of true wisdom, of holiness and virtue, we attain to in this world; by so much the brighter crown of glory, will the righteous Judge of all, give us hereafter. On the other hand, those who live and die in their sins, are of course and consequence, heirs of the second death; and must be miserable in proportion as they have abused the good­ness, forbearance, and long-suffering of [Page 465] God; and misemployed the talents com­mitted to their trust.

THE things which have been briefly premised, are the common, well-known principles of religion; how little soever they are attended to in a practical sense. And these principles, it is necessary for us to keep continually in our eye, in order to our forming a proper judgment of hu­man life; in order to our knowing, whe­ther length of days is desirable, or not; and if it is, for what reasons, and how far it is so.

AND in conformity to these maxims, it may be laid down for a certain truth, That long life is very little, if at all, to be desired for its own sake, or upon ac­count of any happiness to be attained here, which is purely of a worldly nature, detached from religion, and the hopes of a better life to come. If this is really an happy state, upon the whole, considered in itself, and without any reference to a­nother; it must, indeed, be acknowledged to be a desireable one in the same propor­tion; and long life might be wished for, were it only in respect of that felicity which is to be reaped here. I do not ab­solutely deny this to be the case: But, alas! when we ballance the account; when we come to weigh the common [Page 466] sorrows of life, against the common joys of it, the scale of happiness will, I believe, very little preponderate, if at all, as to the greater part of mankind. Many of the pains of life are, probably, far more intense and vivid, than any of its pleasures, and they are, certainly, of much longer duration. People sometimes lie in extreme torture for whole days, weeks, and months, if not years together, with scarce any intermission: In comparison of which pains, all sensual, and worldly pleasures, are very short-liv'd; and the most sensi­ble, probably, the shortest. We never find ourselves, nor see others, for any considerable time together swallowed up in joy and rapture, as we often see them swallowed up of sorrow and anguish.

BUT leave uncommon, extraordinary examples both of prosperity and adversity, out of the question for the present; and consider mankind in general, the main body of the species as they rise. They always have been, now are, and always must be, poor and low in the world; ob­liged to toil hard, to rise early, and set up late, in order to get a livelihood for themselves and families, eating the bread of carefulness. In them especially is ful­filled the prediction and threatning, when the ground was cursed for man's sake—"In [Page 467] sorrow shalt thou eat of it:" What do the lower classes of mankind enjoy? what can they hope to enjoy, which should make such a life as this, considered in itself, very desireable to them! If from the land, you turn your eyes to another element; to them that ‘go down to the sea in ships, that do business in great waters;’ is Their kind of life any freer from care, disquietude or danger? They have not always halcyon days; but expe­rience the stormy wind and tempest. ‘They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble. They reel to and fro—and are at their wits end.’ Psal 107. 26, 27. Come ashore again; and con­sider those, whose circumstances place them above the necessity of labouring for their daily bread, in the common sense of the phrase. Has not the merchant, for example, various cares and perplexities in his calling; so that quiet often flies him by day, and sleep by night? and so as to make his life almost one continued hurry, and scene of disquietude? And, perhaps, after having made himself a slave almost all his days, to heap up uncertain riches, he either never obtains them, or having obtained them, they suddenly ‘take to themselves wings and flee away;’ [Page 468] leaving him only poverty, disappointment, and blasted hopes, to reward his pains! Reflect upon the man of literature, and studious of philosophical wisdom and knowledge: Solomon, the greatest proficient in this kind of wisdom, long since obser­ved, that he that "increaseth knowledge," does, in some respects, "increase sorrow" also. So far is it from making a man tru­ly happy! The joy and transport of an EUREEKA, is of short continuance: And there are so many things which we desire to find out, but cannot, that there is, per­haps, as much disappointment and sorrow, [...]s of solid happiness and contentment, re­sulting from these researches; the wisest men having the most thorough, feeling sense of their ignorance. Behold one Sage leaping into the Ocean, for grief that he cannot comprehend its ebbing and flowing! See another, precipitating himself into AEtna, for sorrow that he could not understand its sires and eruptions! Were they not more tortured on account of what they did not know, than satisfied with what they did? The plain Peasant and Mechanic do not feel these pains of ignorance; nor run thus learnedly out of their wits.

CONSIDER, next, the man of ambition, who "seeketh great things for himself," [Page 469] power and dignity, and high preferments in the state; and let him be one, whose birth, qualifications and fortune, (to speak in the language of the world) give him some reasonable prospect of success in the pursuit. But there are many rivals and pretenders, some of whom must fail, if not the greater part of them. And then the disappointed candidate, is pro­bably stung and tormented with resent­ment and envy. But those who succeed in these pursuits, ascending to the heights they aspired at, generally do so, in one respect, as the saints enter into rest, ‘thro' much tribulation;’ thro' a long series of vexatious conflicts; for if they do not often wrestle against spiritual, yet they wrestle against temporal ‘wickednesses in high places.’ And after all, the victors do not find that rest to their souls, which they promised themselves in their eleva­ted stations. New desires, new cares, and sollicitudes, spring up from the root of bitterness, to perplex and trouble them. And what slippery places do they walk in? being often raised by one prince, as it were only to be thrown down by his successor, or perhaps by himself. Per­plexing cares haunt the courts and palaces of sovereigns; where gorgeous apparel is often nothing but the splendid covering [Page 470] of woe. Fools may stare, and envy, thinking those who appear so gay and smiling, must needs be very happy: But wise men know better. Even those who wear a crown, and hold a scepter, often tremble lest one should fall from their head, and the other be wrested from their hand: And he that is so successful in his politics and wars, as to conquer one world, weeps because there is not another for him to ravage, mixing his tears with his triumph.

BESIDES the troubles and vexations which are attendant upon all the different ranks and stations of life, and peculiar to them respectively; there are others, which are common to them all in general: Such as bodily pains and diseases; and the griefs which spring out of the natural relations of life; even out of its nearest alliances, and closest connexions. ^* Tho' there is a degree of happiness, yet there is also a de­gree, sometimes, indeed, a much greater degree, of sorrow and vexation, resulting from these connexions. They are the source of many disquietudes, while the relations subsist; and, often, of more and greater ones, when they come to be dis­solved; as they must be, sometime or o­ther, in a world where death reigns, as in [Page 471] ours. The dissolution of these natural re­lations, cannot but deeply affect and grieve all those, who are not ‘without natural affection.’ The vices of man­kind; covetousness, ambition, the spirit of contention and domination; and those other lusts of men, from whence come wars and sightings, oppression, tyranny and blood; these vices and lusts of men, I say, redouble all the other ills of life; and make it far more restless and misera­ble, than it would otherwise be. ^‡

TAKING this world as we now find it; and ballancing the happiness and the sorrows of it, as nearly as we can, 'tis e­vident, that such a life is not much to be desired, for its own sake. One person's experience cannot, in [...], be the exact measure and standard of another's: I, therefore, congratulate all those, upon their happier lot, who have sound much more satisfaction and good, than pain, dis­appointment and sorrow, here, abstract­ing this life from the prospect of a better to come. Put the supports of religion, and [Page 472] the hopes of futurity, out of the question; and I should, for my own part, be almost tempted to say with Job, ‘Let the day perish wherein I was born, and the night in which it was said, There is a man-child conceived. Let that day be darkness, let not God regard it from a­bove, neither let the light shine upon it!’ Job 3. 3,— Were it not that people generally flatter themselves, that things will go much more according to their wishes sometime or other, in this world, than they have done heretofore; did they not presume, and take it for granted, that they shall live more to their mind in the remaining part of their life, than they have hitherto done, I believe most men of reflection, would, to say the least, be very indifferent, whether they lived much longer or not: I mean, provided they were certain, that the whole term of their existence was comprised within the limits of this life. Many, doubtless, would chuse rather to be annihilated now, than to live over just such another life as their past, an hundred or a thousand times, and then be annihilated at last. ^† It is generally that hope, which [Page 473] "springs eternal in the human breast," rather than any positive happiness and enjoyment, which makes people so fond of this life. By this hope we are led on from goal to goal, from one stage of life to another, still expecting to find some greater good and satisfaction than we have found already; which hope u­sually proves abortive in the end. So that those who have lived long, who have had all the means of procuring worldly happiness which any ever had, and gone the round of every sensitive en­joyment, have at last been compelled to own, that all is but vanity and vexation of spirit; that what the world calls happi­ness, is scarce more than a shadow or a dream: And it is wise in others to trust Their experience, lest themselves should also be disappointed in the end.

THE result of what has been said, is, That the present life, considered in itself, if it may be properly called an happy one upon the whole, is yet so but in a very low degree; and therefore, that long life is but little to be desired, for the sake of any happiness that can, probably, be attained to here: (Tho' I will not contra­dict the common opinion of the world so much as to say, that the sorrows of life are, generally speaking, more than a bal­lance [Page 474] to the enjoyments of it, being ab­stracted from hope:) From whence it fol­lows, that life itself, and length of days up­on earth, are a blessing, chiefly, considered with relation to futurity; as this state is introductory to another, and as long life here gives us greater opportunity and advantage than a short one, for acquaint­ing ourselves with God; for serving Him, and our generation according to his will; for working out our salvation, and secu­ring to ourselves a happy immortality af­ter death. Such a life as the present, however long, unless considered in this connexion with futurity, and somewhat that is to succeed it, would, I think, de­mand no great thanks to the Author of it; it being but an inconsiderable good in itself. But taken with its proper con­nexions and references, it cannot but be looked upon as a great blessing, which demands our sincere praise and thanksgiv­ing to the bountiful Donor thereof. It is a price put into our hands to get that true wisdom; to do that good in the world; to gain those religious qualities and good habits, which will make us in some measure happy even now, and which will, thro' the goodness and grace of God, insure to us, and terminate in, eternal felicity. It is chiefly in these [Page 475] respects, that long life is desireable. To be candidates for immortal bliss and glo­ry, and put in a way of obtaining them, is certainly a great privilege. And length of days, or a long preparatory, probatio­nary state, where so much is depending as there is upon the present life, is cer­tainly preferable to a short one. The more time is allowed us, the more effec­tually we may provide for our future well-being; the more we may acquaint ourselves with God and his ways; the greater improvement we may make in piety and virtue. And this will give us greater peace and hope in our latter end; and both qualify us for, and intitle us to, a brighter crown of immortality, than a lower degree of goodness would have done.

SURELY, when we have so great an interest at stake; when the salvation of our souls depends upon our becoming truly wise and good here, it is both natu­ral and reasonable to desire, that this op­portunity for making provision for ano­ther world, for an ^* eternal state, should [Page 476] be protracted as long as may be; as long as is consistent with the good pleasure of God, and this our mortal condition. The making due preparation for another world, however practicable it may be supposed to be in a short time, is yet a business of so great importance, as no considerate man would choose to have hurried over, or crowded into a little narrow space, if it could be avoided. Possibly a person may be so foolish and improvident, as to neglect in childhood and youth, which are vanity, this most important of all con­cernments: And when this is the case, as God knows it too often is, is it not a great favour to have a farther time allow­ed for this purpose; that so we may re­deem in maturer life, or in old age, the follies and misconduct of our youth; and may do that work at last, which ought to have been done at first? Ask a man who apprehends he is just going out of the world, and is conscious that he has hi­therto lived a wicked, profligate life, what he would give for two or three years more, in which to make his peace with God? He will tell you, That if he [Page 477] was owner of a million times as many worlds as ever God created, he would freely give them all for a single year. And even good men, when they have the prospect of a speedy dissolution, unless they have already attained to a full assu­rance of faith and hope, cannot well help making the prayer which the Psalmist did in his sickness, ‘O! spare me, that I may recover strength before I go hence, and be no more.’ Psalm 3 [...] 13. From these things we learn the true worth of time, the use and end of life, the improvement which we ought to make of it; how desireable long life is, and for what reasons. All, in a manner, terminates in this one point, viz, the greater advantage and opportu­nity which length of days gives for pre­paring for another state of existence, and making our calling and election sure. A fu­ture state being out of the question, there is so little solid happiness to be enjoyed here, and so many afflictions to be suffer­ed, according to the common course of things, that it may well be questioned whether life is a blessing at all, or not; or a long one, preferable to a short one.

UPON these principles it follows, That a good man, knowing himself to be such, and that he is intitled to the great and precious promises of the gospel, has no reason, up­on [Page 478] his own account, to desire to live lon­ger, how young soever he may be. The great end of life is accomplished as to himself; so that for him to die would be gain. If such a man still prefers life to death, it must be solely upon a prin­ciple of benevolence to others, and devo­tedness to the will of God; that he may be instrumental of further promoting his glory in this world, and serviceable to his neighbours, to his offspring, to his de­pendents, to those, with whom he has some special connexions, and whose good he is deeply concerned for. And it is only upon the principles here laid down, that any tolerable sense can be put upon the apostle's words to his beloved Phili­pians— ‘Christ shall be magnified in my body, whether it be by life or by death. For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: Yet what I shall choose, I know not. For I am in a strait betwixt two; having a de­sire to depart, and to be with Christ; for this is far better: But to abide in the flesh, is more needful for you.’ Philip. 1. 20,—

To sum up all in a few words: This is such a life as, being considered in itself, is very little, if at all to be prized: Conse­quently it is of little or no concernment to [Page 479] a man, whether he lives few or many days here; only as this life has respect and re­ference to another; and the longer we live, the more effectually we may provide for our future well-being. Assoon as we are prepared for another world, especial­ly if this matter is put beyond doubt to ourselves, we have no reason to wish to live longer for our own sakes, and can do so only upon a principle of charity, and submission to the will and providence of God; waiting all the days of our ap­pointed time 'till our change come. Job 14 14. For good men to desire long life upon this principle, (which is, I think, the only one upon which the Good can rationally desire it,) is truly noble and generous: And the hoary head, whether found upon ‘such a One as Paul the aged,’ or upon any other person, is truly ‘a crown of glo­ry, if it be [thus] found in the way of righteousness.’ Proverb, 16. 31. But the sinner, tho' ‘an hundred years old, shall be ac­cursed.’ [...] 6 [...]. [...]

PEOPLE are so universally desirous of living long in this world; and pro­mise themselves so much happiness from it, that it will, doubtless, appear fanciful and romantic to many, to say there is scarce any thing to be enjoyed here, for which it is worth while to live. But still [Page 481] this is the truth of the case: This world is a scene of folly and confusion, of disap­pointment and sorrow. It's pleasures are precarious, superficial and transient; its troubles are certain, substantial, and almost uninterrupted. So that, were there to be an end of us at death, few or no con­siderate men, could ever expect to enjoy much good; or, consequently, much de­sire to live long here. Such is this life, when considered in itself: But the pros­pect clears up, when we consider the refe­rence which the present state has to, and its connexion with, another after death. Life is valuable, and length of days to be wished for, as it gives us an opportunity to acquaint ourselves with God, and to secure eternal felicity to ourselves, when our days here shall be numbered and fi­nished. In any other respect, whether we live long, or die soon; yea, whether we live at all or not, seems to be no ve­ry interesting point. But this matter was spoken of in the preceeding discourse. It was proposed to show, in the

SECOND Place, That if we are desirous of living long, and of making the best of life while it lasts, it becomes us to con­duct ourselves by the maxims of religion: Or, in the language of the Psalmist, to ‘keep our tongues from evil, and our [Page 482] lips from speaking guile; to depart from evil, and do good; to seek peace and pursue it.’ The practice of pure, undefiled religion, has a natural tendency to prolong human life, and to render it, in some degree, happy. For the righ­teous are not only intitled to the favour of almighty God hereafter, but to his peculiar care and guardianship in this world. Even here, ‘the eyes of the Lord are upon the righteous; and his ears are open unto their cry.’ Godliness hath promise both of the life that now is, and also of that which is to come; so that it is profitable unto all things: 1 Tim. 4. [...]. And all kinds of arguments are used in the holy scrip­tures, to induce us thereto. The prin­cipal of them, are those which are drawn from a future state of rewards and punish­ments: But those that may be drawn from present convenience and inconvenience, tho' of far less weight and force with a wise man, are not wholly passed over in the sacred oracles: And, indeed, the latter may possibly have a greater influence up­on some minds, than the former.

THE Psalmist takes it for granted, that the reason why men generally desire life, and love many days, is, that they may see good: They do not desire life, merely for the sake of living; but in hopes of li­ving [Page 483] happily. And he assures us, that the most likely means, both of prolonging our lives, and of making them quiet and happy, is to pursue the paths of piety and virtue. This being the manifest scope and drift of the passage under considera­tion, this second head of discourse, I think, naturally resolves itself into two proposi­tions; viz,

THAT the practice of religion is the most probable means of lengthening out our lives: And

THAT it is also the most likely way for us to see good, or to live happily. God has connected the duty and interest of men together, not only so that they shall, in the result of things, find themselves gain­ers by serving Him; but so that religion is advantageous to them in the Interim, e­ven in this world; only the case of per­secution for righteousness sake, is to be ex­cepted.

1 ^st. THE practice of religion is the most likely means of prolonging human life. It has a direct natural tendency to lengthen out a man's days; while irreligion and vice have plainly a contrary one. All kinds of intemperance, debauchery and excess, tend to the death of the body, as well as to the destruction of the soul; so that they who "live after the flesh," often [Page 484] die even a temporal death, much sooner than they would otherwise have done. Voluptuousness and sensuality disorder all the springs, and poison the fountain of ani­mal life, bringing diseases upon the body, and most certainly shortening a man's days in a greater or less degree. How many persons, have, by their criminal excesses, impaired their health; and gra­dually ruined their constitution, so that they have scarce "lived out half their days?" There are, perhaps, as many, even in Christendom, who have died martyrs to the Bacchus and Venus of the Pagans, as have ever died martyrs to Christ.

ALL irregular affections, and inordi­nate passions, such as anger, malice, pride and envy, prey also upon the spirits and life; tho' not so apparently, perhaps, as bodily excesses. These mental disorders are the sickness of the soul; and by vir­tue of that union and sympathy, which there is between the soul and body, im­pair the health of the latter also. Even those vices of the mind, from which we may not suspect any present harm, sap and undermine us; gradually wearing away the strength, the vigor, and the lives of men. So that all the lusts both of the flesh and of the spirit, may be considered as a slow consumption, (tho', indeed, not [Page 485] a very slow one in some persons!) which will prove mortal at last, tho' not feared at present. For notwithstanding some very dissolute men; men, none of whose passions have been under due restraint, have lived to a great age; yet, in all pro­bability, these very persons might have lived a considerable time longer, had they been sober and temperate in all things, as those that strive for the mastery. Modera­tion in all corporeal gratifications and plea­sures, and a mind freed from inordinate affections, from extravagant desires, from irregular, ungovernable passions, are life both to the body and the soul; they are ‘health to the navel and marrow to the bones.’ Pro. 3. 8. Or, in those other empha­tical words of Solomon, "A sound heart is the life [even] of the flesh; but envy is the rottenness of the bones." Chap 14. ver. 30. What is here said particularly of envy, is also true of all other moral disorders of the mind; of all vicious affections of the heart. Be­sides; the vices of men do not seldom bring them to an untimely end, from the hands of civil justice; and, sometimes, even from their own hands. Who will harm us, if we are followers of that which is good? Who would lay violent hands up­on himself, were he not either deprived of his senses, or carried away by vicious [Page 486] passions, and extravagant desires, which have got the mastery over him?

UPON the whole, it is manifest that "righteousness tendeth unto life" in this world, and sin unto death. Had man­kind persevered, from the first, in their obedience to God, in their original inno­cence, death would not have entered into the world at all: For "righteousness is immortal." And altho' we are all now under the sentence of death, it being ‘ap­pointed unto men once to die’; yet the execution of that sentence is naturally hastened on the faster, the more we deviate from the paths of righteousness. And tho' religion cannot make us immor­tal here, yet it has a very obvious ten­dency, in divers respects, to protract our days upon the earth. But

2 ^ly. THE practice of religion is also the most probable means of rendering life easy and happy to us, causing us to see good. It is, indeed, no great, degree of felicity that any of the sons of Adam can reasonably hope for, in this imperfect state. How­ever, while we live, it is our wisdom to make the best of life, to pass thro' it with as little sorrow, and as much peace and satisfaction, as is consistent with such a state. And if we aim at doing so, it be­comes us to live under a sense of God and [Page 487] religion; to keep another world in mind, and to regulate our tempers and manners with a view thereto. It is in this way, if in any, that happiness is to be sound: And indeed, Solomon, who had long and suffici­ently tried all others, tho' to no purpose, came at last to this conclusion, That to ‘fear God and keep his commandments, is the whole of man:’ That the ways of wisdom are ‘ways of pleasant­ness, and all her paths peace; that she is a tree of life to them that lay hold upon her; and that happy is every one who retaineth her.’ Pro. 3. 17. 18. The paths of ir­religion and vice are full of briars and thorns, like the earth after God had cur­sed it. Whatever dissolute men may i­magine, it is only wisdom, in the practical sense of Solomon, that will be productive of true peace and felicity. Sincere hap­piness grows not upon folly and vice; this is a soil under the divine malediction. Men may ‘weary themselves in the way of wickedness;’ but they will not find the way of peace, or any rest to their souls, 'till they find the way of virtue, and walk therein. Vice and folly as certainly make men miserable in a degree, even now, as they will terminate in irretrieva­ble ruin: Religion as certainly contributes to the happiness of human life now, as it [Page 488] will issue in eternal felicity. For

IT is to be observed, That in the same proportion that religion tends to health and length of days, it is also productive even of temporal happiness. The felici­ty of animal life, such as it is, has a close connexion with health and soundness of body; and is, indeed, inseparable there­from. The corporeal diseases which in­temperance and other vices bring upon men, and by which their lives are cur­tailed, also diminish their happiness; ren­dering them incapable of relishing and enjoying even those animal pleasures, which are the grand object of their pursuit. Do you imagine that he who, by crimi­nal indulgences and excesses, and a liber­tine course of life, has enfeebled his body, and impaired his health, can receive as much happiness from those objects which God has accommodated to our nature, considered as sensitive creatures, as One who, by observing the rules of sobriety and moderation, preserves himself in health and vigor? Far from it! Such a man frustrates his own aim: and while he is criminally grasping at more pleasure than he ought, deprives himself in a great measure, even of that which he might in­nocently enjoy; yea, often brings such pains and diseases upon himself, as make [Page 489] life insupportable to him. There is a great variety of evils, too many to be now enumerated, which are naturally conse­quent upon these libertine indulgences. ‘Who hath woe? who hath sorrow? who hath contentions? who hath bab­bling? who hath wounds without cause? They that tarry long at the wine, they that go to seek mixt wine—At the last it biteth like a serpent and stingeth like an adder—Thine eye shall behold strange women, and thine heart shall utter perverse things. Yea thou shall be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.’ Pro 23. 29. In short, nothing is more manifest, than that what is usually called a life of pleasure, by a strange catachresis and abuse of language, is really a life of pain and wretchedness; and that men cannot enjoy the happiness for which they are designed, considered only as animals, in its greatest height and perfection, while they violate the laws of virtue in the pursuit of it.

RELIGION and virtue are also condu­cive to the felicity of life, as they gene­rally procure the esteem and good will of men; even of those, who have little or no religion themselves. They promote that peace and good understanding betwixt [Page 490] man and man, in which happiness here very much consists. ‘When a man's ways please the Lord, he maketh even his enemies to be at peace with him.’ This is not, indeed, universally the case. Even our blessed Saviour and his apostles, were as much or more maligned by the world, than any other persons who were ever in it. Here were some peculiar circumstan­ces: But in general it is unquestionably true, that a religious and virtuous con­duct attracts the good-will, and procures the good offices of mankind. A good man is far less likely to get into trouble­some contentions and broils, and to have enemies, than a proud, ambitious, cove­tous or wrathful one. Daily observation confirms this. And there are some vir­tues, which have a more immediate and direct tendency to conciliate the friendship of men; to promote and to establish that good harmony which is so conducive to happiness: I mean those virtues, which are more especially alluded to in the text—Let him that would see good, ‘keep his tongue from evil, and his lips from speak­ing guile let him depart from evil, and do good; seek peace, and pursue it.’

IT is moreover, and indeed very par­ticularly to be observed, That inward peace, and tranquility of mind, is not to [Page 491] be obtained but by the practice of religion. We are moral and accountable creatures; and have an immediate consciousness and feeling of our being so. And 'till a man has taken a fatal opiate, and laid his con­science asleep, it will frequently call him to a severe reckoning for his evil deeds. It is an accuser, witness and judge, which he can neither fly from, nor easily bribe. And how unhappy is that man, whose own heart condemneth him? who, instead of being able to look up to his Ma­ker with confidence, cannot even look himself in the face, without blushing and trembling? This, in general, is the case of wicked men; there is no peace to them. Even in their greatest prosperity, they are frequently disquieted by conscious guilt; and in adversity, that God, who is the ‘confidence of the ends of the earth,’ is a terror to them. Thus are they ‘like the troubled sea, when it can­not rest, whose waters cast up mire and dirt.’ Isa. 57. 20. How different is the situa­tion of the good man, at peace in his own breast, at peace with his maker? in pro­sperity, having all his enjoyments heigh­tened by conscious virtue and integrity? in adversity, having God for his refuge, a very present help in trouble, when the help of man is vain? Verily, ‘the [Page 492] work of righteousness is peace: and the effect of righteousness, quietness and assurance for ever.’ But

RELIGION is more especially fruitful of happiness, as it gives the glorious pro­spect of endless felicity in the world to come. ‘We are the children of God, says the Apostle; and if children, then heirs; heirs of God, and joint heirs with Christ—For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.’ Rom. 8. 16,— With­out this hope of glory, honor and immor­tality, which good men, have thro' Him that has abolished death, we might say of all things here below— ‘Miserable com­forters are they all.’ What satisfaction can a considerate man take in this world, who knows that he has both a mortal bo­dy and an immortal soul, provided he has no stable, fixed hope of a better life to come? no hope, which is ‘as an anchor of the soul, both sure and stedfast, entering into that which is within the vail?’ Wicked men cannot have this hope; or at least, if they have it, it must be by de­ceiving themselves. And without it, one would think that the various sorrows and sufferings of this present time, together with the natural fears of death, must bear [Page 493] very hard upon a man's spirits, leaving but little room for mirth and joy: But with it, all things are tolerable; it lightens every burden; it inhances every blessing; it mitigates every sorrow; it gilds the most gloomy scenes of life; and is a perpetual cordial to the fainting soul. It animates a good man, in every condi­tion; it gives him strength to do, and re­solution to bear all things. It delights at home and abroad; in company and in solitude: It brightens our days, and swee­tens our nightly slumbers. From youth to age, it preserves the good in perfect peace, their minds being stayed upon God. Thro' this, they are happy even without those possessions and enjoyments, in which others place all their felicity; so that ‘having nothing, they possess all things.’ It at once disarms both life and death of their sting and terrors—O blessed hope! it is thou which turnest mourning into gladness of heart, darkness into light, and death into life: It is thou which turnest the sufferings of time, into the triumphs of immortality; and causest us, even in this vale of tears, ‘to rejoice with joy unspeakable, and full of glory!’

IT appears, then, that the practice o [...] religion tends naturally both to lengthen out our lives, and to make them happy [Page 494] and that vice and irreligion have the con­trary tendency, to shorten, and make them miserable. But when I speak of religion as having such a natural tenden­cy, this is not designed, by any means, to exclude the providence of God, his care and guardianship of the righteous. Things have no other tendency, than what God himself has given them: It is He that has established all their connexions, and who constantly maintains them by his power and providence, "working all in all." If the lives of those who fear and serve God, are prolonged; or if such persons see more good than others, it is because ‘the eyes of the LORD are upon the righteous, and his ears are open unto their cry;’ as it is expressed in the text. On the other hand, if the wicked die in youth; or if they live an unquiet, joyless life, it is because ‘the face of the LORD is against them that do evil, to cut off the remembrance of them from the earth;’ as it is ex­pressed in the verse immediately following. God's providence is minutely concerned in every thing that happens to us: And both the prayers of the righteous, and the blasphemies of the wicked, are loud and vocal in his ears. They are heard from the depths of the earth to the height of heaven, "going up for a memorial before [Page 495] God"; the one for good, the other for evil. And altho' this is not a state of retribution, but of discipline; yet God even now knoweth them that are his, and shews them his peculiar favour; while he, in some degree, chastizes the impious and vicious, in the course of his providence. He has actually connected our duty and our happiness together, even in this world; at least so far as to manifest, that He is the righteous moral governor of the world; and that They alone can be happy, who truly fear him, and work righteousness. Irreligious, dissolute men, may flatter and deceive themselves, if they please: But even they, in their lucid intervals, know that this is true—It is the immutable de­cree of heaven, that none shall find their account, even at present, in departing from the living God; from the ‘fountain of living waters’! They may, indeed, hew out unto themselves cisterns; but they will prove leaky, ‘broken cisterns, which can hold no water’; which will not retain a drop of pure, unadulterated hap­piness; but transmit it all thro', leaving only the scum, the dregs, and the filth behind. That foolish prodigal who leaves his Father's house, ‘where there is bread enough, and to spare, tho' he would fain fill his belly with the husks [Page 496] which the swine do eat,’ shall still re­main unsatisfied: He shall even ‘perish with hunger’ in a strange land, unless he comes to himself; unless he ‘arises and goes to his Father.’ Then, and not till then, shall he know what happiness means, when his Father shall say— ‘Bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it; and let us eat and be merry: For this my son was dead, and is alive again; he was lost and is found.’ Luke 15. In such language as this, He who came to seek and to save that which was lost, represents the misery of those who are "far from God:" together with their happiness upon their return to Him: Which description, tho' 'tis allegorical, is neither the less intelligible, nor the less emphatical.

BUT I must now close this subject with some reflections, as was proposed.

THOSE persons who have already at­tained to old age, agreably to their wishes in youth, have great cause of thankfulness to the God of their lives. It is because they have obtained help from Him, that they yet survive. This, as has been al­ready shown, is a great favour and blessing; if not on account of any happiness of a [Page 497] worldly nature, yet, at least, in respect of the opportunity which length of days gives men, for acquainting themselves with God, and providing for their eternal welfare. And certainly those who are thus favoured of heaven, ought to return their grateful acknowledgments thither.

THOSE of us also, whose friends, espe­cially whose Parents (commonly our best friends) are preserved to old age, ought to bless God upon this account. It de­mands our gratitude, both as it is a fa­vour to them, whom we ought to esteem and reverence, and also to ourselves. The young need the counsels, the admoni­tions, and good example of the aged: And ought to look upon it as a great blessing of heaven, when their pious pa­rents are thus preserved to them. But in­stead hereof, some ungracious children seem to think it a burden and misfortune to them, when those, from whom they immediately derived their own being, live to a great age; having their tho'ts more fixed, probably, upon an earthly, than upon an heavenly inheritance. But it is certainly very inconsistent with the honor which we owe to our Father and Mother, that our own days may be long in the world, to think the time long and tedious till They are taken out of it. And all such [Page 498] disrespectful, undutiful children, better deserve the title of bastards than of sons, could it be given them without an impli­cit reflection upon those, for whom they ought to have a greater regard and reve­rence. He whose breast is warmed with true filial piety, will be desirous of pro­tracting the life of his parents as long as may be; and of rendering age and infir­mities as supportable and agreeble to them as he can, even after he can no longer expect to receive any considerable benefit from them. The death of a parent will always rather seem too early, than too long deferred, in the opinion of such persons. However, they will also remember, that men are born to die; and submissively bear the separating stroke, when it comes: Knowing, that tho' Father and Mother forsake them, they have a Father in hea­ven, eternal and immortal, tho' invisible; and whose paternal care is exercised over all his offspring; especially over those who ‘have received the spirit of adoption, whereby we cry, Abba, Father!’ Rom. 8. 15.—But to proceed with our reflections—

IT deserves the serious consideration of the Aged, whether they have lived so long to any good purpose? whether they have given their attention to the great ends of life? and made such an improve­ment [Page 499] of their time, that they can give a good account of it to God, when he calls them to appear before Him? Which time is now near at hand, even at the door; since they cannot expect to survive much longer. It becomes not One, who is him­self young, to be very officious in cate­chising or counselling the Old: But, me­thinks, if I were myself old, I should judge it proper to catechise myself, in some such manner as this—How have I employed those years which have rolled over my head: how demeaned myself under that goodness, forbearance and long-suffering, which God has exercised towards me? Have I considered life as the gift and blessing of God, to be employed chiefly in learning his will, in acquainting myself with his Son Jesus Christ, and in doing his commandments, in order to my ‘ha­ving right to eat of the tree of life’? Have I glorified God in the world? and laid myself out, to be serviceable to my fellow men, in the improve­ment of the talents committed to me? Has it been my daily care and concern to approve myself to Him, who searcheth the hearts of men; and who will finally ‘give to every man according to his deeds’? Has the salvation of my soul been the grand object of my attention, as [Page 500] almost the only thing that is worthy of it? Have all other desires and pursuits been habitually subordinated to this? What proficiency in true goodness and holiness have I made, during this long probatio­nary state? Have I gained the mastery of my lusts and passions; and, thro' the Spirit, mortified the deeds of the body, so that I am now prepared to leave that world, in which I have lived so long? How many of my contemporaries are al­ready numbered with the dead; while I am still among the living? Where should I now have been, had God taken me out of the world in middle age, or in youth, with them? in the paradise of God, or in the regions of woe! Such ques­tions as these seem proper for every aged person to put to himself. Nor is it to be doubted, but that many could truly answer them in the manner, in which no one could help wishing them resolved for himself; all being desirous, whenever they die, to ‘die the death of the righ­teous.’ But, alas! is there not reason to think, that some could not answer such inquiries to their satisfaction? Is there not reason to fear, that many have spent their days in a very different man­ner? in pursuing the vanities of this world, without any serious, habitual concern a­bout [Page 501] another? And that even now, when gray hairs are here and there upon them, they consider it not? I would observe the apostle's direction, ‘not rebuking all Elder, but intreating him as a Father, and the younger men as brethren.’ Let me beseech the Aged, with all due respect, to look both backward and forward; to reflect upon the life which they have al­ready lived, and almost spent; and to consider that other life and state, which they are so soon to enter upon, according to the common course of nature. Possibly some of them may, upon a little reflexion, see that tho' they have lived so long, they have not lived to so good purpose as they might have done: And others, that they have not yet lived to any good pur­pose at all; but neglected the grand busi­ness and concernment of life, 'till life is now almost brought to a period. If there are any of them, who have not yet num­bered their days aright, nor applied their hearts to wisdom, it behoves them to do it now, and to redeem the time. Their days which now remain may, probably, in one sense, be very easily numbered!—

THERE is scarce a more melancholly sight to a person of sober reflection, than a man who is just dropping into his grave with old age, still tho'tless of God, and [Page 502] another state. It is matter of great grief to the wise and good, to see the Young thus inconsiderate; thus forgetful of the God that made them; thus regardless of their future interest: But to see the Aged so, is much more sorrowful. There is considerable ground to hope, that the Young may live to see the error of their ways, and become wise unto salvation. But when life is already, in a manner, run out; when men have, as it were, one foot in the grave; and are still pursuing vani­ty, straws and bubbles, with all the tho't­less levity and wantonness of youth; there is, alas! but little ground for hope with re­spect to them. If their case is not quite desperate, it is not far from being so. And surely those who have spent a long life in sin and folly, must have a much more aw­ful account to give of themselves at last, than they who have spent only a short one in the same manner. They have ‘heap­ed treasure together for the last days;’ James 5. a ‘treasure of wrath against the day of wrath.’ Rom. 2 [...]. Altho' length of days, con­sidered with reference to the true ends of life, is a great blessing; yet those who thus misimprove it, convert it into the heaviest of curses: And good were it for those who thus become old in iniquity, and die therein, if they had died in youth; [Page 503] yea, if they had passed away like an un­timely birth!

BUT this subject must now be applied to the Young, to whom, indeed, it most properly belongs— My Brethren, do you ‘desire life, and love many days, that you may see good?’ I know you de­sire it. Hearken then to the counsel of divine wisdom: ‘Keep your tongues from evil, and your lips from speaking guile; depart from evil and do good’—Be assured from reason, from the experience of others, and especially from the infalli­ble word of God, that that long life and happiness, of which you are so desirous, cannot be wisely and successfully sought after in any other course, than that of so­ber religion and virtue. The Young are generally hard to be persuaded of this truth, however certain, and however im­portant it is to them, both with relation to this world and another, to time and to eternity. They please themselves with false notions of happiness; of an happiness independent of God, the source of all be­ing, of all good;—of happiness in the a­bundance which a man possesseth; of hap­piness in worldly honors and preferments; of happiness in a sensual course of life. All these imaginations, depend upon it, if God is true, are mere delusions of the [Page 504] Devil, both God's enemy and your's. To pursue happiness thus, to the neglect of God and your souls, is a most certain, in­fallible way, to make yourselves miserable; miserable in some degree now, and in­conceiveably so hereafter. And by ta­king such a course you will, probably, shorten those lives which you love so well, and which were given you for far nobler purposes. ‘O that you were wise, that you understood this, that you would consider your latter end!’ Deut 32. 29. For o­therwise, you will only weary yourselves in seeking felicity, where it is not to be found; instead of seeking it in God, and in his service, where none ever sought it, and missed of it. Dost thou think that religion is a melancholly, joyless th [...]g? Dost thou think we would rob thee of thy happiness, under the appearance of friendship? Dost thou think [...]here is no true happiness, but in wealth and equipage? in earthly splendor, and sensual gratifica­cations? Is thy heart thus attached to toys and vanities?—Alas! thy guardian Matthew 18. 10. An­gel weeps over thee, ready to resign his charge, fearing lest he does not now minister to One, who shall be an heir of salvation! Hebrews 1. 14. Yea, He who was once made a little lower than the angels for thy redemption, but is now crowned with glo­ry [Page 505] and honor, Heb. 2. 9. and worshipped by them; Chap. 1. ver. 6. even He, could grief enter the heavenly mansions, would weep over thee, as he once wept over Jerusalem! Luke 19. 41. Yea, His Fa­ther and your Father, His God and your God, is moved with pity for thee, saying, ‘How shall I give thee up!—how shall I deliver thee!—Mine heart is turned within me, my repentings are kindled together!’ Hos. 11. 8.

THO' you may now, for want of con­sideration and experience, think you can be happy without being truly religious and virtuous; yet all the wise and good men who have gone before you, have born their united testimony, at the close of life, to the emptiness and vanity, and vexatious nature of those things, which you are so apt to set your hearts upon; and from which you promise yourselves felicity. Have they not all declared, at a time when they could have no temptation to deceive us, that they could never find any substantial good or satisfaction, in the [...] things? Have they not, at the same time, born witness to the excellency of religion? to the solid peace, comfort, and joyful hope, resulting therefrom? Have they not declared, that their real happiness arose, in the course of their lives, not in proportion to their wealth, honors, [Page 506] and sensual indulgences, but in propor­tion to their care to please God, and to do good in the world? Have not those, who have had much more experience of what it is in the power of riches, world­ly honors and pleasures, to give their vo­taries, than any of Us can ever expect to have?—have not the Lords of millions, the great men of the earth, even mighty kings and potentates, as well as others, in lower life, born this testimony? Have not wise and good men, near the close of life, tho't that warnings and admoni­tions of this sort, were the most valuable legacy they could leave to their offspring, and surviving friends? to them, whom they were so far from envying any thing truly good, that they loved them as their own souls? Shall we pay no regard to the experience and testimony of so great a cloud of witnesses, who being dead yet speak; exhorting us to be followers of them, who already inherit the promises? Yea, rather, shall we not regard that great, that faithful and true Witness, who came from heaven on purpose to guide miserable men thither? even Him who has said, ‘Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls?’ Matthew 11. 29.—Him who has said, ‘My peace I give [Page 507] unto you; not as the world giveth, give I unto you: Let not your heart be troubled, neither let it be afraid?’ John 14. 27. Shall we seek for happiness in this world, where none ever yet found it? Or where none, who properly seek it, seek it in vain? Happy are they, who learn wisdom from the mistakes and follies of others! Be­ware of the rocks upon which so many thousands have been shipwreck'd, and wholly destroyed. Some who have run upon them, have, indeed, been so hap­py as to get off again: And they have kindly set up their beacons and landmarks for the direction of those, who were to [...]ail after them upon the sea of life; where there is many a Scylla and Charybdis, and as many enchanting Syrens to draw us to them. We have, besides those landmarks, an heavenly Pilot: Who, then, will pity us, if we refuse to be directed by him; and will run upon certain destruction?—Even He that made us, will not have mercy upon us; and he that formed us, will shew us no favour!

IF we desire to live long; if, to pass thro' the present scene with comfort; if, to die in peace in a good old age; and if, to live and triumph forever in that glori­ous state, where there is neither an infant of days, nor an hoary head; if this be [Page 508] our desire, let us devote ourselves, in the days of our youth, to the service of our great and good Creator. We may then hope that those words will be verified in us, ‘Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season. Lo this, we have searched it, so it is; hear it, and know thou it FOR THY GOOD.’ Job 5. 26, 27.

IN fine; Let all bear in mind the great end of life; and let us all, young men and maidens, old men and children, praise the name of the Lord; serving the God of our Fathers, with a perfect heart, and with a ready mind. Tho' religion allows us, while we live here, to be conversant about our secular affairs; and altho' even some good men often give a great part of their attention to this world, (indeed much more than they ought to do) yet it is es­sential to the Christian character, that a man's heart and hope are habitually in heaven. The Mariner's needle, when du­ly touched by the magnet, has a direction and tendency to the North: And tho' it may be disturbed, so that it will tremble and waver for a time betwixt the two poles, or even seem to incline most to the south; will yet fix and come to a stand, only where it ought to do. Thus the soul of a good man, being thoroughly [Page 509] touched by the spirit of the living God, will ever tend towards Him, and point to heaven. Tho' it may be disturbed by at­tractions from below; and waver for a moment betwixt God and the world, or even seem to incline more to earth than heaven; yet it will come to a stand, and fix, towards no other point in the hemis­phere besides the Zenith; whither He, who once descended, is again ascended, even far above all principality and power; whither He is gone to prepare a place, a safe re­treat from the storms and disturbances of this impure, inclement region, for all his faithful servants; that where He is, they may be also, and behold his glory. If the great end of life is answered; if we truly know God and Jesus Christ; if we are ‘accoun­ted worthy to obtain THAT world, and the resurrection from the dead;’ Luke. 20. 35. it is not very material whether we die in youth, or in advanced age. The death of those who live the longest, is sadly premature, if they die in sin and folly: It is, in the worst of senses, to die before our time, to be taken out of this world unprepared for another, unless it is by being fitted for destruction, and becoming ripe for ven­geance! On the other hand, the death of those who live the shortest space, can­not well be said to be premature, provi­ded [Page 510] they die truly wise and virtuous. To be fit for heaven, is in effect, to be old, and ripe for the grave. And some are so happy, as even in early life, to attain to that substantial wisdom and goodness, to which old age is often a stranger: So that you see ‘Honourable age is not that which standeth in length of time, or that is measured by number of years: But wisdom is the gray hair unto men, and an unspotted life is old age.’ Wisdom 4. 8, 9.