THE Pride, which Mankind have by Nature in their Hearts, does very much dispose them to think too highly of them­selves, and too meanly of o­thers. It is a case wherein People comparing themselves with others, are not equal Jud­ges; but are too apt to pass Sentence in their own Favour.

IT would doubtless be well, if we were herein more Cautious than we are, considering how sub­ject to be mistaken we be, and what inconvenien­ces do or may attend our being so. Hence that caution given by our Apostle, Rom. 12. 3. For I say through the Grace given unto me, to every Man that is among you, not to think of himself more highly [Page 2] than he ought to think; but to think soberly according as God hath dealt to every Man the measure of Faith.

IT is therefore very Necessary that People Labour after Humility, and take care that their Hearts be not lifted up with Pride and Vain-glory, but that they be kept in a humble frame con­tinually. And we ought at all times to Meditate on such things as have a Tendency to hide Pride from us, and cause us to see that we have nothing to boast of; Nothing on the account whereof we have any reason to exalt our selves.

AND here one thing, the consideration whereof may be very Serviceable to us is, That we are no better by Nature, than those of our Neighbours are, whom we Prefer our selves before; for tho' it will not from hence follow, that we have not now the Advantage of them; yet we may hence infer, that if we are any better then they, we may not thank our selves for it, not having made our selves to differ from them, and having nothing which we have not Received.

THE Proposition from whence this Conclusion is drawn, is very evidently contained in the words now before us, as will appear when we have con­sidered their Connection with those in the con­text, and the true sense and meaning of them.

HERE then we may briefly observe, that the Apostle having in the Beginning of this Third Chapter of his Epistle, ver. 1, 2. Declared, what great Advantages the Jews above others did in­joy, and Vindicated the kindness of God therein Manifested unto them; as also His Justice in Pu­nishing their Disobedience, in what follows unto the end of the Eighth verse, He in my Text, Answer­eth [Page 3] a Question, which he proposeth on this Oc­casion, and this, as I Suppose, that he might pre­vent the Jews, from drawing such a Consequence from what he had been saying, as was neither in­tended, nor implied therein; Namely, that they were better than other People, unto whom God had not granted such Privileges as he had done unto them. What then? saith he, i. e. What con­sequence may their be drawn from what I have said? Are we better than they? i e. Are we Jews, who are so highly privileg'd, as I have declared, any better than others, who enjoy not such Advantages as we do, and whose Wicked Lives expose them to God's just Displeasure? Does it follow that because we have better Privileges, we must needs be a better People! No, in no wise. i. e. Such a Consequence will by no means follow from what I have delivered: I intend no such thing, nor can such a Conclusion be fairly drawn from what I have said. And that such a Conclu­sion is neither true, nor according to his mind, he further manifests in what follows unto the end of the verse. For we have, saith he, before Proved both Jews and Gentiles, that they are all under Sin. i. e. If both Jews and Gentiles are such Sinners as I have before proved they are, or charged them with being, in my foregoing Discourse about them, it is neither true, nor can you suppose me to intend, that we who are Jews, are any better than the Gentiles; but on the contrary, we are all equally Sinfull.

NOT that the Apostle here intends, that the Jews were Generally as bad in their Lives as the Gentile Nations were; and that all People and [Page 4] Nations are actually alike Wicked; for as bad as the Jews were, they were not Universally so bad as the Nations that knew not GOD, and did not call upon his Name. And we know well, that all Mankind are not equally Wicked; for there are some Righteous Persons, who are more Excellent than their Neighbours, Prov. 12. 26. and there are some Nations, whom Righteousness doth exalt, while Sin is a Reproach unto others.—

BUT what the Apostle here intends, is that Jews and Gentiles, and all Mankind are, by Nature, equally under Sin. They are so considered as in their Natural Estate; tho' otherwise, Grace may have made some difference betwixt them.

THE Words then will afford us this Doctrine.

FOR the Clearing up of this Truth, there are three things to be Considered; viz. (1) What is here intended and implyed in Mens being under Sin. (2) What is me'nt by Mens being by Nature E­qually so. (3) How it appears that this is the Condition of all Mankind.

I. LET us Consider what is intended and im­plyed in Mens being under Sin.

NOW this implies Several things, As,

1. MENS committing Sin, or being Guilty of it. By their being Guilty, I here intend their being Sinners, or that Relation, which those that have Sinned, do stand in unto the Sins that have been Commit­ted by them, on the Account whereof they are said to be theirs, and by which the charge of Sin­ing [Page 5] is justly fastened on them. Mens being thus under Sin does imply that they have Sinned, either by omitting something which they should have done, or doing somthing which they should not. Without this, Persons cannot be truly said to be under Sin. In this sense Persons may be said to be under Sin, or Guilty of it, whether the De­served Punishment of their Offences be inflicted on them or not. Thus those unto whom the Lord does not impute Sin, may be said to be un­der it, when they have done that which they should not. Again.

2. MEN are said to be under Sin, as it dwells or abides in them, after they have Committed it. Those Actions wherein Men Sin against God, are transient and pass away as soon as they are done; as Adam did not continue Eat­ing the Forbidden Fruit; but having so done, his Act therein was gone and past: But Mens Actions being thus finished, Sin remains in the Persons performing them. There is after them a vicious Habit or Inclination left in the Souls of the Persons Sinning, which is in it self truly and properly Sin; being the want of a Conformity unto the Holy Law of God, in Mens Minds or Hearts, and so a Transgression of it.

WHEN Sin is committed, the Soul is as it were Poisoned with it, so as to Remain disposed to Vice and Wickedness, being depraved and Sinful. So it was with Adam, when he had Sinned against God; and all his Posterity have been Natu­rally full of Sin ever since; as will by and by more fully appear. Hence that in Rom. 7. 20. Sin that dwelleth in me.

[Page 6] 3. PERSONS may be also said to be under Sin, on the account of that Stain and Blot which it leaves on the Persons committing it, I mean the shame and reproach which it brings upon them. For tho' this be properly rather an Effect of Sin than Sin it self; yet the effects of Sin, or Punish­ment of it, being sometimes in Scripture called Sin, Persons may not unfitly be said to be under Sin, when under them. Hence it is said of a Per­son committing Sin, Prov. [...] 33. A wound and dishonour shall he get, and his reproch shall not be wiped away. Agreeable hereunto is that in Prov. 14. 34. Sin is a Reproach unto any People. Such as bear the Reproach, which Sin has brought up­on them, may on that account be said to be under Sin; and this seems evidently included in that Ex­pression, as used in the Text.

4. MENS being under Sin evidently intends their being under the Guilt of it. By Guilt here I intend that Obligation unto Punishment, under which Men are brought, when they Sin against God, by the Sentence denounced in that Holy Law of His, which is trangressed by them; and not the Relation only, in which they stand unto the Sins which they have Committed; of which be­fore. And Guilt is very frequently taken in the Sense, in which I here understand it. So in our Con­text, verse the 19th. Now we know that what things soever the Law saith, it saith to them who are under the Law: that every Mouth may be stopped, and all the World may become Guilty before God. Or▪ as it is in the Margin, Subject to the Judgment of God. In this Sense, the word Guilt is to be understood, Psal. 51. 14. Deliver me from bloud-guiltiness, O [Page 7] God. In this Sense, Persons Iniquity is said to be upon them, when they are bound over to Punish­ment for it.

5. MEN are said to be under Sin, on the ac­count of the Reigning Power of it in and over them. This is something more than Simply their having Sin in them, of which I have before spoken, for thus God's own Children may be the Subjects of Sin, but Sin does not Reign in them, it has no Do­minion over them, nor are they the Servants of it, as the Apostle shews, Rom. Chap 6. But on the Contrary, such as are in a State of Nature, are un­der the Reigning Power and Dominion of Sin. Sin reigns in their mortal bodies, and they do obey it in the Lusts thereof, having their Conversation in the Lusts of the Flesh, and fulfilling the desires of the Flesh, and of the Mind, being Foolish and Disobedient, and serving divers Lusts & Pleasures, as is declared in Eph. 2. 3. Tit. 3. 3. For we our selves also were sometimes foolish, disobedient, de­ceived, serving divers lusts and pleasures living in malice and envy, hateful, and hating one another. Of Persons who are in this Sense under Sin, that is to be understood Rom. 7. 20. When ye were the Servants of Sin, ye were free from Righteousness.

We may consider,

II. WHAT is here intended by Mens being Equally under Sin (none better then others) by Nature. Now that this does not intend that all Mankind are equally bad in their Lives, has been already declared. And when it is said that Men are by Nature alike it seems plainly implyed, that by Grace they are or may be far otherwise.

AND very true it is that since Life and Immor­tality [Page 8] have been brought to Light by the Gospel, God has put a very great Difference betwixt one and another of the Children of the first Adam, making some of them much better than others. Nor has He only made a difference betwixt those that are Born again, and such as are not, but also betwixt one and another of these; for as all the Godly are not equally Holy, so neither are all un­regenerate Persons suffered to run into the same excess of Riot, or equally and alike to give up themselves unto a Course of Sinning against God; but many of them are by common Grace restrain­ed from Committing Sin, with such Greediness as others do; and also inabled to do many things that are Materially Good, and Beneficial both un­to themselves and others; tho' not such as are said to accompany Salvation. Heb. 6. 9.

IT is readily granted, that there is such a Dif­ference betwixt the Children of Men as that now declared; but then it must be affirmed that Grace and not Nature has made it. By Nature they are all alike, in Respect of their Moral Estate or con­dition, none either better or worse than others: Nor do I by Nature here understand that of Man, in the State wherein he was Created, but the Na­ture of Man considered as in that Estate which his Sin and Fall brought him into, and as a Subject of those Sinful Inclinations which by his Apostacy from God he has Contracted, and of which he Remains a Miserable Subject till the Grace of God makes some change in him, or work some good Effects on him.

I may now Proceed to Consider,

[Page 9] III. HOW it appears that this is the Conditi­on of all Mankind. Or, that by Nature all Man­kind are equally under Sin; none better than others.

AND this will be evident, if we seriously weigh a few things now to be proposed unto Considera­tion. Here then I say,

I. THAT the Sin and Fall of the first Adam involved all Mankind in it. There was no diffe­rence made here; one as well as another of Adam's Posterity Sinned in him, and fell with him in his first Transgression. Eve sinned Personally as Adam did, and was also a Partaker with him in His Sin, as Accessary to it, by enticeing him to commit it and so at least equally Guilty with him.

BUT all Adam's Posterity, being in him, as Branches in the Root, or Stock, out of which they proceed, or as Fruit is first in the Tree that bears it, before it is brought forth, they most certainly Sinned in him when he sinned. They may on this account be as well said to have done what he did when he eat the forbidden fruit, as the Sons of Levi are said to have paid tithes in Abra­ham, Heb. 7. 9. But if their being Naturally in him, in the manner now expressed, did not Ne­cessarily intitle them to the Guilt and Defilement of his Sin (as I do not affirm that it did) [...] that rendered it most just and equal that he should be made a Publick Person, and moral [...] them, in whom (as such) they should be and do and so stand or fall as he should do. Nor could their being thus in, and represented by him, be any disadvantage unto them; for as they acted [Page 10] in him, so they would have acted out of him. Their Nature being the very same with his, they would have done just as he did, if put upon the same trial as he was; and therefore could receive no wrong by his representing of them, and acting for them as their Publick Head. It was al­together as well for them in this way, as it could have been if they had Personally acted for them­selves, and made their own choice.

NAY, it seems that they were in less danger of a Miscarriage in the way fixed on, than they would have been in the other: for Adam had a far greater charge lying on him, than any Person in a single capacity could have had: it is certain that his own happiness was as much concerned in the affair as any Persons could have been, who might have been left to a Personal Trial in a case where­in their eternal safety did depend upon their do­ing as they ought. And besides this, the welfare or Happiness of all his Posterity depended on his o­bedience unto God, in the Instance wherein he was tryed; which we cannot suppose him to have been Ignorant of; for it is not reasonable to think that he could be such a Publick Person, and yet not be acquainted with it.

NOW the consideration of this laid a moral obligation on him, to take great heed what he did, and not at once to destroy all his Posterity, together with himself.

THAT the first Adam did as a Publick Person thus represent, and act for all those who in the way of ordinary Generation do proceed from him, and that they fell with him in his first Trans­gression, the Scriptures do abundantly testifie. [Page 11] The Apostle Paul fully asserts and clears up this in the fifth chapter of his Epistle to the Romans. In the 12 verse, he tells us, That by one Man Sin entred into the World, and Death by Sin; and so Death passed on all Men, for that all have sinned in him. And in the following context, he declares that through the offence of one, many are dead; and that Judgment was by one, unto condemnation. And he further tells that by one Man's offence, death reigned by one. (verse 15, 16, 17.) That Adam was the one Man here spoken of, is declared in verse the 14th. where we are also told that he was the figure of him that was to come, even JESUS CHRIST, who is the head and representative of his Seed, as the first Adam was of his. The A­postle accordingly tells us, that as in one of these many were made Sinners; so in the other also many are made Righteous, in verse the 18, 19, and 21: Agreeable unto this is that also of the same Apostle in 1 Cor. 15, 21, 22. As by man came Death, so by man came the Resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.

II. AS all Mankind fell in and with Adam, so they were all Equally involved in the Guilt and Defilement of his Sin. As they all fell in him, so they all fell Equally in him. This must needs be granted; for all Adam's Posterity were equally related to him both as their natural and ap­pointed head. the covenant of works was one and the same, to which they all in [...] consented, and according to their obedience or disobedience unto which they were either to live or die; and they were all Equally capable of the Reward promised, [Page 12] and of the Punishment threatned in that covenant, and so of all the Effects or consequents of Adams obedience or disobedience unto God, of what na­ture or kind soever they were. And hence they were all equally involved in Sin and Misery.

Here I may more particularly affirm.

1. THAT all the Children of Adam did by the fall partake equally in the Guilt of his Sin. I mean now that his Sin was equally imputed unto or charged on all of them. Whatever Interest any of them had in it, they all had. They being all in one condition, all Shipped on one and the same bottom, having all one and the same Surety, or Publick Person to represent them, and all fall­ing by one Offence of the same Man, at the very same time, and under the very same circumstan­ces; How can it be but that they must be equally Guilty? The Sin committed must needs equally belong to them all. There is no room to suppose that there could be any difference as to this, nor is there the least intimation in Scripture, that there was any: but the contrary is therein fully declared, as shall be presently made manifest.

And from hence it follows,

2ly. THAT all Mankind are by Nature equally liable unto the Judgments, threatned in case of disobedience. If all had the charge of Sin Equally lying on them, were equally chargeable with such Crimes as do expose Men unto punish­ment, then all must needs be equally liable to [...] the Punishments due on the account of them.

THE Sin of Adam did accordingly expose all that were Guilty of it unto Death. Gen. 2. 17. [Page 13] In the day thou eatest thereof, thou shalt surely die. And Death is agreeably hereunto said to have reigned from Adam unto Moses, even over them that had not sinned after the similitude of Adams Transgression, i. e. not actually in their own Per­sons as he did, Rom. 5. 13. Hence we are assured that even God's own People were by nature Children of wrath even as others, Eph. 2. 3.

I go on and say,

3ly. THAT Mankind are all equally Defiled by original sin. Or that the Depravation of the Na­ture of Man by the fall, has equally affected all the Children of Adam; the Holy child Jesus only excepted. The rest of Adam's Posterity are equal­ly infected with it. For,

(1) IF we consider the Depravation of the Humane Nature, which followed on the fall of Man, as a Penal Effect of his first and great Trans­gression, this was certainly a Punishment equally due unto all his offspring.

IT is not to be doubted, but that the moral distempers of Mens Souls, unto which they have ever since the fall been subject, are a just Punish­ment of Man's Sin in Eating the Forbidden Fruit. They are included in the Death threatned, when God said unto Man, that in the day he eat thereof, he should surely die: The Children of Adam have therefore been dead in sin, ever since his Sin and fall: And that Children are disposed unto Sin from their very Infancy, going astray as soon as they are born, speaking lies, as in Psal 58. 3. is an invincible argument of their being Guilty of Ori­ginal Sin; their own actual Sin, not going before, but following after, this Propensity in their Na­ture to Sin against God.

[Page 14] BUT now all the Posterity of the first Adam, be­ing equally Guilty of that Sin, which they com­mitted in him, as has been shewed, it plainly follows that so far as the corruption of Man's Nature is to be looked upon as a punishment of that Sin, it was equally due unto all those, who equally Partook in the Guilt of Adams first Offence. And,

(2) IF we consider the corruption of Mans Nature, as Naturally Propagated (in the way of ordinary generation) from Parents unto Children, all the Children of Adam must needs in this way partake equally of it. The depravation of our Nature as a natural result, or effect of our Apos­tasy from God, must needs equally affect all those who were in and with Adam, plunged into the same mire and dirt of Sin into which he fell. Those who were alike dipt in the same corrupt Fountain, must needs be equally defiled by it.

THAT Original Sin is naturally propagated from Parents unto their Children, is a truth whereof we have no reason to doubt. When Adam did eat of the forbidden fruit, he took a dose of Poison, if I may so speak: Not that I assert that the Fruit of which he partook was properly and naturally so; but the Sin which he then commit­ed was poison unto his Soul, and did most wofully infect it, producing many grievous Distempers in it: Yea his very Body was also affected with it. The Poison which he thus took, did immediatly infect his whole Spirit, Soul and Body: So that his nature was presently most grievously depraved, his understanding darkned, his heart hardned, his affections disordered, and all the members of his Body became the ready Instruments of unrigh­teousness: [Page 15] And all his Posterity partook equally of the Diseases which he thus contracted: For he being infected and defiled, they could not be clean, but as proceeding from him were altogether Filthy: For the Distempers by Man thus contract­ed became hereditary, and were necessarily propa­gated to his off spring. His Children were ac­cordingly begotten in his own Sinful Likeness. Cain was evidently so, and Abel was a Sinner, and needed a Sacrifice. And of Seth it is expresly said, that Adam begat him in his own likeness, after his Image; and this, after he had lost God's Image, wherein he was created, Gen. 5. 3.

NOR where they only Adam's immediate Chil­dren, who were thus infected, but the Distemper has kept spreading in the world, thro' all the Generations of the Sons and Daughters of Adam, no one of them being free from it. Hence that in Job 14. 4. Who can bring a clean thing out of an unclean? Not one. And Chap. 25 4. How can he be clean that is born of a woman? There is not therefore a Man, Woman or Child upon the Earth, but what may truly say with David, in Psal. 51. 5. Behold I was shapen in Iniquity; and in Sin did my mother conceive me.

AS the Sin is the same, by which all Mankind are defiled; so the way of its conveyance to them all, is but one. It passeth to them in one and the same Channel of natural Generation: And so e­qually infects all unto whom it does descend, even all that come into the World in that way.

III. AS Mankind do appear, from what has been already said, to be equally under Sin; so God in his word speaks of all men, as equally Sinful [Page 16] by nature. The Apostle having in our Text in­formed us, that none of Mankind are by nature any better than others, but all equally under Sin; does in the following context (from verse the 10th. to the 18th.) prove the Truth of what he saies; As it is written, (saith he,) There is none Right­eous, no not one: There is none that under standeth, there is none that seeketh after God. They are all gone out of the way, they are together become unpro­fitable, there is none that doeth good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asp, is under their lips: Whose mouth is full of cursing and bitter­ness. Their feet are swift to shed blood. Destruction and misery are in their ways: And the way of peace have they not known. There is no fear of God before their eyes. These words the Apostle quotes out of the Psalms, Proverbs and Isaiah, to prove that all Men are by nature equally Sinful, and so very Sinful as is expressed in them: and then adds in verse the 19th. Now what things soever the Law saith, it saith unto them, who are under the Law: that every mouth may be stopt, and all the world may become Guilty before God. The same truth is con­firmed by many other Testimonies of Scripture. As Gen. 6. 5. And God said that the wickedness of man was great in the Earth, and that every Imagination of the thoughts of his heart was only evil continually. Jer. 17. 9. The heart is deceitful above all things, and desperately wicked; who can know it? Psal. 58. 3, 4, 5. The wicked are estranged from the womb, they goe astray, as soon as they are born speaking lies. Their Poison is like the Poison of a Serpent, they are like the deaf Adder that stoppeth her ear, which will [Page 17] not hearken to the voice of Charmers, charming never so wisely.

THESE and many other such like Texts of Scripture must needs be understood as spoken of Mankind consider'd as in their natural and uncon­verted estate, and as left unto themselves, (for unto any others the description given will not agree) and consequently what is unto this effect said of them, will hold respecting all such as they are.

BUT thus much for the Doctrinal Handling of the Point.

THE APPLICATION or Improvement of the Truth insisted on, shall be briefly offered in a few Inferences. And,

USE, 1. IF, as we have now heard, none of Mankind are, by Nature, any better than others, but all equally under Sin; we may from hence very naturally infer, That they are all exceeding wicked, and their condition very miserable. If we consider what the very worst of Men on Earth actually be, we may in them see what all Men, and so even the best, by nature are. When we see or hear of any Persons that are extreamly wicked, we are apt to cry out against them as very Ministers of Impiety, and such as are hated of God, and justly to be abhorred of Men; (and indeed so they are) but do we duly consider, that we our selves, and even the best Men in the world, are as had by nature as they. Our hearts are by nature as des­perately wicked as theirs; and we should have run into the same excesses in our Lives, as they have done, had not the Grace of God restrained us from [Page 18] it. If we see, hear or read of, Covetous Persons, Liars, Thieves, Adulteres, Murderers, or Blasphe­mers of God, &c. and thereupon ask this question, Are we better then they? The answer must be, No, in no wise; for it plainly appears, that we are all by nature, equally under Sin. If one of the black­est Catalogues of Sinners that could possibly be thought of (suppose that Rom. 1. 21,—32.) were set before us, we must own that we are by nature altogether as bad as they: Nay, we are naturally as bad as the very Devils are: Even worse than we are able to Imagin. (Jer. 17. 9.) And our Misery, while we are in our natural Estate, is proportionable to our Wickedness. While unconverted, we are in estate of condemnation, and the wrath of God abideth on us. We are, by nature children of wrath even as others; are under God's wrath and curse, and so liable to all the Miseries of this Life, to death it self, and the pains of Hell for ever. We may see how this our forlorn and wretched Estate by Nature is set forth in Ezek. 16. 2,—4.

USE 2. WE may from the Truth before us in­fer, That Sinners cannot be Justified, and saved by any Legal Righteousness of their own, but must be made Righteous, by the Righteousness of another, even Jesus Christ the Righteous, if ever they obtain Life Eternal. This conclusion the Apostle himself has already drawn to our hands from the Proposi­tion, which we have had under our consideration. His inference from it we have in our context, (v. 20, to the 28.) which I chuse to express in his own words. Therefore (saith he,) by the deeds of the Law, there shall no flesh be justified in God's [Page 19] sight: for by the Law is the knowlege of Sin. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Pro­phets. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: For all have sinned and come short of the glory of God; Being justified freely by his grace, through the redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation, through saith in his blood, to de­clare his righteousness for the remission of sins that are past, through the forbearance of God; To declare I say, his righteousness: that he might be just, and the Justifier of him that believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude, that a man is justified by faith without the deeds of the Law.

THE sum of the matter is, that Mankind be­ing fallen into such a Sinful and Miserable Estate, as their Apostacy from God has brought them in­to, they can never be justified by any Righteous­ness of their own, nor by any other than that of Jesus Christ, provided by God, and revealed in the Gospel. And this truth is also confirmed by o­ther places of Scripture, as Rom. 4. 2, to 8, and 11. 6. Gal. 3. 11. 12. and phil. 3. 9.

IT is evident from Scripture, (1.) That unto Man's Justification before God, it is required, That he have a Perfect Righteousness; such a Righteousness as the perfect Law of God requi­reth: And consequently that such as wou'd be Justified by a Righteousness of their own perfor­ming, must perfectly fulfill the whole Law, with­out [Page 20] out being guilty of any failure. Gal. 3. 10, 12. (2.) That Mankind having once broken God's holy Law, they can never in their own Persons fulfill it; for however exact they might be sup­posed to be in their obedience, after their Repen­tance yet they must needs still remain Sinners, in respect of their past offences: And therefore such a Righteousness cannot Justifie them in God's sight, Gal. 3. 10, 11. Rom. 3. 20. (3.) That therefore the only Righteousness, by which Sin­ners may be Justified, is that wrought out by Jesus Christ, and revealed in the Gospel. As the Apostle plainly and fully shews, Rom. 3. 21, to the 26. and chap. 5. 18, 19. And hence it followeth (4) That that Faith, by which we are said to be Justified, (whatever it may be supposed to compre­hend or include in it) cannot be our justifying Righteousness; nor is it's being so, intended, when it is said to be accounted for righteousness unto such as have it, Rom. 4, 5.

FOR it is certain, that faith, by which we are said to be justified, is in Scripture plainly distin­guished from that Righteousness, which is received by it, and said to be unto and upon them that be­lieve; and which is said to be without works (i. e. works of Men's own doing) imputed to them, Rom 3. 22. and 4. 5. 6.

USE 3. WE may from the Doctrine justly infer, That if there be now any difference betwixt one and another of the sinful race of Mankind, So­veraign Divine Grace has made it, and not they themselves. It is not denied, but that there is now a great difference betwixt people, in respect of their Qualifications and Actions: and it is well if [Page 21] the difference that is betwixt them, be duly ob­served and acknowledged. There are some Righteous Persons that are more excellent than their Neighbours; Those Saints in the Earth, and Excel­lent ones, in whom all our delight should be. (Psal. 16. 3.) There should certainly be a respect shown unto such, proportionable to the virtue and good­ness appearing in them. It is said concerning a Godly Man, That in his eyes a vile person is contem­ned, but he honoureth them that fear the Lord.

BUT now from whence ariseth this difference, which we see betwixt one Person, or People, and another? If some are now better than others, is it owing to themselves, that they are so? No surely, this cannot be: For being by nature no better than others, they can by nature do no better than o­thers do. If Persons Hearts be just alike, their Tempers or Inclinations the very same, and have none of them any means and helps from without them, more than the other have, they will still be and act both alike. But if some of those, who are alike by nature, do become better than others, we may conclude that some Influence upon them from without, has made that odds: and this can be ascribed unto no other cause than the Soveraign and Distinguishing Grace of the Blessed God. Hence that in 1 Cor. 4. 7. What maketh thee to differ from another? and what hast thou that thou didst not receive? And that in Rom. 9. 16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth Mercy. If then there be any that are better than others, that God has made them so, who hath told us, He will have mercy on whom he will have mercy, and will have compassion on [Page 22] whom he will have compassion: And it becomes us to say as in Matt. 11. 26. Even so, Father, for so it seemeth good in thy sight.

USE 4. WE may learn from the Truth insisted on, That Humility and Self Abasement does very well become all the Children of the first Adam: and that even the best had need to take heed of Spiritual Pride, and be careful lest in comparing themselves with others, they be puffed up with Vain-Glory, while they reckon themselves better than they.

IT is certain that Mankind have generally a great propensity this way. Such as enjoy extra­ordinary advantages, are apt to value themselves too highly on the account of them, and to think that they have good qualifications answerable to the Privileges, with which they are favoured; when perhaps it is far otherwise. And then be­ing puffed up in their own mind, they are apt to contemn and disdain others, as tho' they were vile, compared with them. This was too much the temper and guise of the Jews, while they were lifted up to Heaven in Privileges. They reckoned themselves a most holy People, and Esteemed o­thers as unclean. In our Saviour's time and after it, they seemed to think they had gotten the Monopo­ly of Religion, so that others had scarce any the least Share of it. Nay, they could scarce endure that the Gentiles should have the means of Salva­tion offered unto them. It is certain that such a temper as this is very offensive unto God: He observed it with displeasure in some of his own visible People of Old, who said unto others. Stand by thy self, come not near me; for I am holier than thou. (Isa. 6 [...] [...].) And of such he there saies, [Page 23] These are a smoke in my nose, a fire that burneth all the day. There be some that live very Vicious Lives, and by their Sins expose themselves unto God's Judgments; But what then, saies the Apostle, are we, who are now reformed, any better than they? i.e. are we by nature so? No, in no wise: We are all equally under Sin. Those who would keep Spiritual Pride out of their Hearts, should seriously consider this: and not forget, that if they do now at all differ from those with whom they compare themselves, it is GOD that has made them so to do. Such thoughts have a natural tendency to keep Men humble and low in their own Eyes; which it's our duty and interest to be. We should not be High minded but fear, (Rom. 11. 20.) and take heed that we do not think ourselves something, when we are nothing, deceiving our own Souls. (Gal. 6 3.) But if we are indeed in any respect become better than others, let us not be proud of it, but say unto GOD, as in (Psal. 115. 1.) Not unto us O Lord, not unto us, but unto thy Name give Glory. And we should take the caution given us in 1 Cor. 4. 7. partly before recited, what hast thou that thou didst not receive? Now if thou didst receive it, why doest thou glory as if thou hadst not received it?

USE 5. WE may from the Doctrine discoursed on, draw this conclusion, That the Sinfulness of any People ought not to be looked upon, as a sufficient ground of discouragment unto the People of God, from setting upon, and diligently prosecuting proper me­thods, for their Conversion and Salvation.

CHRISTIANS should consider, That being themselves by nature as bad as the worst, if this [Page 24] had been sufficient to discourage others from at­tempting their Conversion, they might have per­haps still remained such as by nature they were, and not have been made such as through the Grace of God, they are now become. But we bless God, we have not been thus dealt withal.

WHY then should we be discouraged from en­deavouring the Salvation of others; tho' they at present appear to us to be as bad, as all Men by nature are, according to the account in the Word of God given of them.

MANY such have been Converted and Saved. 1 Cor. 6. 1. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. The Sovereign Grace of an Omnipotent God can cure the Blindness, and overcome the obstinacy of any People, and make them willing in the day of his Power. If he has done this for us, why should we be discouraged from using the proper means with others; that so we may see what free and rich Grace will in this way do for them? And tho' we should not presently discern such good effects of our Endeavours as we desire, we should not presently give over our Essays to save our perishing Neighbours from Eternal ruin.

HERE I cannot but think it proper to make a more particular Application of what I am saying under this Head unto the case of a miserable People dwelling among us, and bordering upon us: I mean the Aboriginal Natives of this Land.

THE Preaching of the Gospel unto many of these, and the Success which it has had among [Page 25] them, has been formerly looked upon as none of the least of the Glories of this Country, and GOD Himself has been Glorified on the account of it.

NOW, tho' this work was formerly carried on with much of Life and Vigour, yet it must be confes­sed that there seems not of Later Years such a Spirit among us to promote the good of the Indians: But on the Contrary, the work now goes on heavily, and many seem to labour under discouragements with respect to it; yea some will speak as if there was scarce any good to be hoped for concern­ing the People here intended.

BUT why should we be so discouraged about them! They are no worse by nature than others, or than we our selves. They are as capable Sub­jects of good impressions, as the People of any o­ther Nation; And when it pleaseth God to bless means for their good, there are the same effects produced thereby, as the same means do produce on others.

I do not deny but that the number of such as are vicious among them is very great; but then I should not give God the Glory of his Grace ma­nifested in, and towards many of them, if I did not on this occasion say, That there are (to the Eye of Christian Charity,) a considerable number of Godly People among them, And I do now de­clare, that I do not doubt but that there have been many hundreds (if I may not say some thou­sands) of them saved, since the first Preaching of the Gospel to them in this Land. There is scarce a Year passeth, wherein there are not some, more or less, who as far as can be Judged, die in the Lord. I am confident it is so with those, with whom I am concerned; and I hope many are Saved in other Places also.

[Page 26] I bear witness for God, that I do not perceive but that he as readily concurreth, by the operati­ons of his Spirit, with the means used for the good of the Indians, as with those enjoyed by any other People. Tho' it be true, that as he delights to work by means, so the more sutable the means are, the more grounds we have to expect his blessing to accompany them.

IN a word, I think we have no reason to be dis­couraged from prosecuting with utmost diligence, the good design of Propagating the Gospel among the Natives of this Land: And I take this oppor­tunity (which is a more Public one than I could justly have expected,^†) to intreat all such as are in any capacity for it, to endeavour a revival of this work, and a removal of the things that do impede the successful carrying of it on; yea and diligently to consider what further way and means may be used for the most successful management of it.

THE Honourable COMMISSIONERS for the Propagation of the Gospel among the Indians, will doubtless think themselves very deeply con­cerned herein. And I here crave leave humbly, and with the greatest Submission to say, That I believe this to be an Affair worthy of the serious consideration of the Great and General COURT, or Assembly of this Province, and I am perswaded that some things might yet be done by the Government here, which would have a very favourable aspect on this work.

[Page 27] I conclude this head, with asking the Prayers of my Hearers, That the Blessing of God may accompany all the means that are used for the good of the Indians; and that He would please to direct all those that are more immediately con­cerned with and for them, unto such measures as may be most conducive to that end. I have frequently heard our Christian Indians praying fervently for the English Churches and Ministers here, and else where: And I hope we shall not neglect to pray for them also. Let us intreat the Lord on their behalf, that his Spirit may be poured upon them from on high whereby of a Wil­derness they may be made a Fruitful Field; and that they may yet be a People formed for him to shew forth his praise, and that he would please to say concerning them, that he will set his Sanctu­ary in the midst of them,—and that his Taber­nacle shall be with them, yea that he will be their God, and that they shall be his People!

USE 6 and last. IF Mankind be all in such a Sinful and Miserable Estate, as has been declared, should we not all of us be greatly concerned, that we may not fail of getting out of it! It is a most dread­ful thing to be under Sin, under the Guilt and reigning power of it. We have all of us reason to cry out, as in Rom. 7. 24. O wretched men that we are! Who shall deliver us from the body of this Death. And we should give our selves no rest, till we have attained unto some comfortable assurance, that we are delivered from the Guilt and Dominion of Sin, and are able to rejoyce as not being under the Law but under Grace.

[Page 28] WE should look upon Sin, unto which we are naturally subject, as the worst of all Evils; that abominable thing which God hateth; and the pro­curing cause of all the penal or afflictive evils that do or can befall us: And we should bless God for sending his SON, the Lord from Heaven, to redeem us from our Sins; and bless Him for un­dertaking the admirable work of our Redemption. We should also be very thankful that the way of Salvation by a Redeemer is revealed unto us in the Gospel, and should all of us be deeply concerned, that we receive not the Grace of God in vain. As all Mankind are by nature equally under Sin, so they should be all equally concerned to get deli­verance from it. This is a concern which none may think themselves too high for; and which the meanest persons are invited to attend.

LET us then every one of us look to our selves, giving all diligence to make our calling and election sure. Let us be sensible in how bad an estate we by nature are: And let us abhor our selves for all our Sins, and repent in dust and ashes. And let us prize Jesus Christ, who saveth his People from their Sins, and let us repair unto him for Salva­tion: Flying for Refuge, to lay hold on the Hope set before us.

I Conclude with that good and comfortable word, in 1 Cor. 15. 56, 57. The sting of Death is Sin, and the strength of Sin is the Law: but thanks be unto God, who giveth us the victory through our Lord Jesus Christ.