I.

As to the Teachings and Influences of the Holy Spirit. God reaches us by his Spirit by giving us a ſufficient— and a finiſhed or compleated Rule of Faith and Practice in all Things neceſſary to Salvation in his Written Word—and by bringing his People effectually to know, and love, and be duly influenced by the Holy Scriptures.

1. As God was pleaſed to inſpire Men by his Holy Spirit to write a Revelation of his Will in the Scriptures for the Inſtruction of Mankind; theſe ſacred Writings are to be eſteemed the Teachings of his Spirit. The divine Character of this Teacher neceſſarily ſuppoſes, that when he undertook to inſtruct Mankind in the Will of God, he would do it as fully and perfectly, as was neceſſary for them in their preſent Circumſtances. We can't without great Abſurdity aſcribe a Revelation to God, that is deficient in any Thing abſolutely neceſſary to be known for the Time being, ſince God is perfect in all his Works.

The Old Teſtament was ſufficient for the Inſtruction of the People of God in that Time. God revealed him • , his holy Will, his Diſpleaſure againſt Sin, Man's Ruin thereby, and the Method of Recovery thro' Jeſus Chriſt; together with the Rewards and Puniſhments of a future State, at ſundry Times, and in various Ways, ſo clearly, that all ſerious • quirers might attain to ſuch a Knowledge of theſe Things 〈◊〉 was neceſſary for their Salv • . This is ſ • p • in the Old Teſtament, that I might have taken it for granted, were it not that ſome of you The old Arab • p • s taught, that the Iſ • tes had no Knowledge of a future State of Rewards and Puniſhments, and that the Promiſes of the Old Teſtament referred only to an earthly Happineſs. And abſurd as this Notion may ſeem, I can't think of any Way in which they can better a • de the Arguments b • n't from the Co • erent made with Abraham and his Seed, that grand C • ter of the • ide Church, for in an • Rapt • ſ • . See Collo. • ranco Art. 15.16. and 〈◊〉 Vol. ii. P. • 12. have ſtrongly denied it.

The terrible Threatnings which God denounced againſt our firſt Parents in Caſe they ſhould eat of the forbidden Fruit, his turning them out of Paradice upon their violating this Precept • curſing the Ground for their Sakes, and ſubjecting them and their Poſterity to various Afflictions and Sorrows, as Moſes gives an Account, was an awful diſplay of God's Hatred againſt Sin. That gracious Declaration, that the Seed of the Woman ſhould bruiſe the Head of the Serpent, the ſparing their Lives and granting them ſeveral Mercies, could not but give them ſome Intimations of Salvation by the glorious Redeemer, the promiſed Seed of the Women. To give them ſome Ideas how this Salvation from Sin was to be accompliſhed, Sacrifices were inſtituted, as appears from theſe of Cain and Abel. For there is ſo little Connexion between the killing of a Beaſt and the Advantage of the Owner, that no Man could ever have contrived ſuch a Rite. It is expreſsly ſaid in Scripture that Abel ſacrifiſed in Faith. Heb. • i. 4. Thus it is evident that Sacrifices were inſtituted by God at firſt, to be emblematical Repreſentations of the Sufferings and Death of Chriſt. Hence he is ſaid in the Revelations to be the Lamb ſlain from the Foundation of the World. Rev. xiii. 8.

Now if the Saints of old had any Notices of Salvation by Chriſt, they muſt have had ſome Ideas of a future State of Rewards and Puniſhments. For it is principally eternal Puniſhment which Chriſt delivers his People from, and eternal Salvation which he purchaſes for them by his Obedience, Sufferings and Death. When God had given ſuch terrible Diſplays of his Anger in this Life againſt Sin, as the Puniſhment of our firſt Parents, and the drowning of the old World, what could the Iſralites reaſonably think become of thoſe who died without being ſavingly intereſted in the glorious Redeemer? Is it to be imagined that thoſe eminent Saints, who walked with God, ſome hundreds of Years, ſhould have no Knowledge of that Happineſs and Glory, which God has prepared for his People, and of the Puniſhment which awaits the Wicked in the World to come? The Apoſtle Jude aſſures us Enoch the ſeventh from Adam propheſied—Behold the Lord cometh with ten thouſands of his Saints to execu • Judgment upon all, and to convince all that are ungodly among them, of all their ungodly Deeds, which they have ungodly committed, and of all their hard Speeches which ungodly Sinners have ſpoken againſt him. Jude 14, 15. Jude ſpeaks of this Propheſy, as what was well known among the Jews in his Time, which it might be either by certain Tradition, or in ſome Book which is now loſt. Is it not ſtrange that any ſhould imagine that the Doctrine of future Rewards and Puniſhments was not known to the ancient Church?

God promiſed to Abraham Gen. xv. 1. xvii. 7. to be his Shield and exceeding great Reward, yea "to be his God." Did the Lord mean in theſe glorious Promiſes, that he would be a God and an exceeding great Reward, to Abraham only in this tranſitory World, the few Days of his Pilgrimage in this Earth? Could Abraham or his Poſterity limit them to this low Senſe? How then could Jacob when he was drawing near the End of his Life rejoice in the Proſpect of Salvation? I have waited ſays he, for thy Salvation, O Lord. Gen. xlix. 18. But theſe Patriarchs are ſaid, by the Author of the Hebrews, to have deſired a better Country, that is an heavenly, Heb. xi. 16. which ſhould be allowed as an evident Demonſtration of their Knowledge of a future State.

Circumciſion, which was a Seal of the Covenant that God made with Abraham, is ſaid by the Apoſtle Paul, Rom. iv. 11. to have been a Seal of the Righteouſneſs of Faith, or of Juſtification by Faith. Now, Juſtification is a Term borro • ed from the Manner of proceeding in Courts among Men, and refers to the great Day of Judgment, when God will approve the ſincere Believer, and condemn the impenitent Sinner. And ſince Circumciſion was a Seal of the Righteouſneſs of Faith, or of Juſtification, it referred to the Rewards and Puniſhments of a future State. Rom. iii. 20. By the Deeds of the Law ſhall no Fleſh be juſtified in his Sight. The learned • i • ting has with great Propriety obſerved, that this Word is borrowed from Pſal. cxiiii. 2. and muſt therefore ſignify to receive the Teſtimony of being righteous from a Judge, and cannot merely ſignify to obtain Mercy. To be juſtified alſo ſometimes ſignifies to overcome in Judgment. Pſal. li. 4 and the Expreſſion of being juſt before God, implies the ſame. And that this is the Senſe of the Word in this Epiſtle, appears from ſeveral paſſages; particularly Rom. ii. 3. So that on the whole, as he argues Juſtification is not a Phraſe parallel to Forgiveneſs, but refers to a judicial Proceſs and carries in it the Idea of Acquital, Praiſe and Reward. And Indeed it ſeems to me always ultimately to refer to the being pronounced, and treated as righteous in the great Day of God's univerſal Judgment. Doddriage.

Moſes informs us, that the Lord paſſed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious long-ſuffering, and abundant in Goodneſs and Truth, keeping Mercy for thouſands, forgiving Iniquity, and Tranſgreſſion and Sin, and that will by no Means clear the guilty. Exod. xxxiv. 6, 7. or impenitent Sinner. Could Moſes, could the Iſraelites, imagine that this important Proclamation of God's Goodneſs, Mercy and Forgiveneſs, referred merely to temporal Riches, and worldly Greatneſs, in the Land of Canaan? No. Moſes's Temper and Character is thus deſcribed by the Apoſtle, Heb. xi. 25, 26. Chriſt proved the Doctrine of the Reſurrection and a future State, from what the Lord ſaid to Moſes in the Bu • h. If the Saduces denied it, 'twas becauſe they greatly erred • not knowing the Scriptures nor the Power of God. Chuſing rather to ſuffer Affliction with the People of God, than to enjoy the Pleaſures of Sin for a Seaſon; Eſteeming the Reproach of Chriſt greater Riches than the Treaſures of Egypt: For he had Reſpect unto the Recompence of Reward. This Reward, as Doddridge obſerves, could not be temporal Grandeur, which he might have had with much greater Security and Advantage in Egypt; nor the Poſſeſſion of Canaan which he never enjoyed: It muſt therefore be the eternal Inheritance, which was diſcovered to him by the Principle here ſo largely deſcribed and recommended.

The Hopes of a glorious Immortality were a Support to the People of God in their Afflictions under the Moſaic Diſpenſation. Thus David; Although my Houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all Things and ſure: For this is all my Salvation and all my Deſire, altho' he make it not to grow.

Tho' the Government of the Jews was a Theocracy God being their King in a peculiar Senſe, yet he did not always reward the Righteous, and puniſh the Wicked, in an immediate Manner. He appointed Judges, and Kings, as Viceroys, inveſting them with much of the executive Authority; and only interpoſed on ſome extraordinary Occaſions, when Neceſſity required that they ſhould be put in Mind of the peculiar Relation in which they ſtood to God. It was obſerved, that, Becauſe Sentance againſt an evil Work is not executed ſpeedily; therefore the Heart of the Sons of Men is fully ſet in them to do Evil. Eccleſ. viii. 11. And it is certain that the wicked were ſo often proſperous, and the righteous afflicted during that Diſpenſation, that ſome of the moſt eminent Saints were greatly ſtumbled at it. The future State of Rewards and Puniſhments, when the Saints ſhall be made compleatly happy, and the wicked puniſhed, was their Support at ſuch Times; as appears at large from the lxxiii. Pſalm; and the Book of Job, eſpecially the xix Chap.

Solomon, ſtrongly inferred a future State from the Diſtributions of Providence of this Kind which he obſerved Eccleſ. iii. 16, 17. I ſaw under the Sun the Place of Judgment, that Wickedneſs was there; and the Place of Righteouſneſs, that Iniquity was there. I ſaid in my Heart, God ſhall judge the righteous and the wicked: for there is a Time there, for every Purpoſe, and for every Work." It was common even to a Proverb in his Time that the wicked is driven away in his Wickedneſs, but the righteous hath Hope in his Death.

Their Prophets and Teachers enforced their Exhortations by the powerful Argument of future Rewards and Puniſhments. Therefore the ungodly ſhall not ſtand in the Congregation of the righteous. For the Lord knoweth the Way of the righteous: but the Way of the ungodly ſhall periſh. Kiſs the Son, leſt he be angry, and ye periſh from the Way, when his Wrath is kindled but a little: bleſſed are all they that put their Truſt in him. The wicked ſhall be turned into Hell, and all the Nations that forget God. Our God ſhall come and ſhall not keep Silence. He ſhall call from the Heavens above, and to the Earth, that he may judge his People. Now conſider this, ye that forget God, leſt I tear you in Pieces and there be none to deliver. Her Houſe is the Way to Hell, going down to the Chambers of Death. Know thou, that for all theſe Things, God will bring thee into Judgment. For God ſhall bring every Work into Judgment, with every ſecret Thing, whether i • be good, or whether it be evil. Tophet is ordained of old: yea for the King it is prepared: he hath made it deep and large: the Pile thereof is Fire and much Wood, the Breath of the Lord, like a Stream of Brimſtone doth kindle it. And many of them that ſteep in the Duſt of the Earth, ſhall awake; ſome to everlaſting Life, and ſome to Shame and everlaſting Contempt, &c. &c.

The ſame Covenant of Grace was adminiſtered under the Old Teſtament as under the New, tho' in a different Manner. The ſame Salvation was preached, the ſame Saviour was repreſented and typified, tho' with different Rites, and in a more obſcure Manner. Temporal Bleſſings and Puniſhments were but Appendages to the Abrahamic Covenant.

God carried on the Scheme of eternal Salvation by Jeſus Chriſt then, as well as now, and recommended it by the ſame Heaven and Hell. And tho' this Salvation was not ſo clearly repreſented before Chriſt actually came in the Fleſh, yet the People of God had ſuch Intimations of the glorious Redeemer as were ſufficient for their Truſt in him. All Things that were then neceſſary for Salvation were ſo plainly revealed in the Old Teſtament, that our Bleſſed Lord himſelf teaches, that thoſe who refuſed to hear and obey Moſes and the Prophets, would not have repented, tho' one had been ſent from the dead to preach to them. "Search the Scriptures," was Chriſt's Direction. "It is written in the Scriptures," was a deciſive Proof with the Apoſtles. The Scriptures are ſaid by the Apoſtle Paul, to be able to make Men wiſe unto Salvation, thro' Faith which is in Chriſt Jeſus.

Two Things plainly follow from what has been now proved.

1. That it is not an abſurd Thing to baptiſt the Infants of Chriſtian Parents under the Goſpel. Circumciſion the Rite of Admiſſion into the viſible Church is changed into Baptiſm. But ſince the Covenant is the ſame, Infants may be viſibly taken into it, under the Goſpel, as well as they were under the Law.

2. The written Word of God contains all Inſtructions neceſſary to our Salvation. If the Scriptures of the Old Teſtament were ſufficient for the Jews, it would be very abſurd to ſuppoſe, that the written Word of God which we now have, when the Inſtructions of Jeſus Chriſt and his Apoſtles are added to thoſe of Moſes and the Prophets; and when Life and Immortality are more clearly bro't to Light by the Goſpel, and the Reſurrection of Chriſt, does not contain all Things neceſſary for Salvation.

The Evangeliſts profeſs to write THE GOSPEL of Chriſt, and who, that firmly believes they were divinely inſpired, can doubt whether they have done it ſufficiently? Was not the immediate Inſpiration of the Spirit granted unto them, to lead them to a perfect Remembrance of the Goſpel Hiſtory themſelves, that they ſhould not commit any Miſtake in their Inſtructions; and to enable them to communicate, and write them to others with ſufficient plainneſs? Who dare ſay, that the inſpired Diſciples of Chriſt have not faithfully recorded, whatſoever he commanded them in the New Teſtament?

The Apoſtle John plainly appears to to have wrote his Goſpel as a Supplement to the other three. See Doddridge, on the Time of writing the Hiſtorical Books. We are informed by the Fathers, who lived in the firſt Ages of Chriſtianity, and whoſe Teſtimony is of great Weight in this Caſe, that he wrote it in extream Old Age, very near the Concluſion of the firſt Century. He was undoubtedly the laſt of the inſpired Writers. He bears the following Teſtimony to the ſufficiency of the written Word. John xx. 30, 31. Many other Signs truly did Jeſus in the Preſence of his Diſciples, which are not written in this Book; but theſe are written that ye might believe that Jeſus is the Chriſt, and that believing ye might have Life thro' his Name. Thus according to the Apoſtle John's Account, which he wrote by the immediate inſpiration of the Holy Spirit, all Things neceſſary to Faith and eternal Life, are to be found in the written Word.

Now if the Scriptures be a ſufficient Rule, if they contain a Revelation which teaches us all Things neceſſary to Salvation, to Faith and Practice, and that in a Manner ſufficiently plain; there can be no Need of the Traditions of Papiſts, the infalibility of the Pope; nor of the immediate Revelations of Enthuſiaſts, to direct us in our Conduct.

2. But I muſt now proceed another Step, namely, that the Scriptures are ſuch a perfect Rule, that we are to expect no further Revelations and Directions relating to Religion. God has given us the whole Revelation of his Will, which he deſigns for our religious Inſtruction, in the Scriptures.

The Writers of the New Teſtament evidently prove this by their frequent Appeals to the Old Teſtament, and their own Writings, as the only Standard or Teſt of Truth and Error If any Man, ſays the Apoſtle Paul, think himſelf to be a Prophet or ſpiritual, let him acknowledge that the Things which I write unto you are the commandments of the Lord 1 Cor. xiv. 37. The Apoſtle 2 Pet. iii. 1, 2,—15. Peter recommends his beloved Brother Paul's Epiſtles; and in the laſt Epiſtle which he himſelf wrote a little before his Death, he exhorts the Churches to be mindful of the Words which were ſpoken before by the holy Prophets, and of the Commandments of us the Apoſtles of the Lord and Saviour. "We are of God," ſays the Apoſtle John, 1 John, iv. 6. He that knoweth God heareth us; he that is not of God heareth not us: Hereby know we the Spirit of Truth and the Spirit of Error. Since therefore, theſe Writers, who were inſpired by the Holy Ghoſt, thus plainly aſſert the Perfection of their own Writings, as the only Teſt of Truth and Error, and appeal to them in Conjunction with the old Teſtament; this affords full Proof, and clear Evidence, that the Scriptures of the Old and New Teſtament, contain all the Revelations which God deſigned to give Mankind relative to their religious Duty.

It has been ſuppoſed, that this is one Thing which is intimated in thoſe remarkable Words of Chriſt, which are at the Cloſe of the laſt Book of the Bible, I teſtify unto every Man that heareth the Words of the Prophecy of this Book, if any Man ſhall add unto theſe Things, God ſhall add unto him the Plagues that are written in this Book. And if any Man ſhall take away from the Words of the Book of this Propheſy, God ſhall take away his Part out of the Book of Life.

1 Ob. But does not God promiſe thus? Iſaiah lix. 21. And ſee Barelay's Apol. • . 46. As for me, this is my Covenant with them, ſaith the Lord, my Spirit that is upon thee, and my Words, which I have put in thy Mouth ſhall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed's Seed, ſaith the Lord, from henceforth and forever.

Anſ. God does not ſay in this Text, that he would put his Words in their Mouths in an immediate Way. You have no Right to add to his Words. Why may not God refer in this Promiſe to his putting his Words in Men's Mouths by Means of the Scriptures, which were written by the Inſpiration of the Spirit, and which are by Way of Eminency the Word of God? Does not the Spirit of God alſo put his Words in the Hearts and Mouths of Sinners by his convincing and ſanctifying Influences, ſetting divine Truth home on their Conſciences? Since therefore what is promiſed here may be fully performed in theſe other ordinary Ways, without immediate Revelation; I don't ſee how this Text can be any Thing to your Purpoſe. Your Concluſion from this Text, that it muſt be immediate, is juſt like his Reaſoning in the Play; who, as ſoon as he heard that Pamphilus was not to have Glycerium for his Wife, inferred he muſt have her himſelf, as if there had been no other Men in the World.

2 Ob. But has not Chriſt promiſed in the New Teſtament, John xvi. 26. to his Diſciples, that the Comforter or Holy Ghoſt ſhall teach them all Things; and bring all Things to their Remembrance!

Anſ. Chriſt had chiefly a Referrence to his Apoſtles in this Paſſage. He was ſpeaking to them —As he ſent them to preach the Goſpel to all Nations, to an ignorant and malicious World; and appointed them to write the New Teſtament for the Inſtruction of Mankind, and the Edification of his Church in all ſucceeding Ages; ſo the immediate Teachings and Inſpirations of the Spirit, were abſolutely neceſſary for them.

So far as this Text refers to Chriſtians in general, it may be very reaſonably interpreted of the Spirit's improving the written Word, in his convincing, inlightening and ſanctifying Influences. But if any will pretend that the Spirit teaches them all Things, and brings all Things to their Remembrance, now, in an immediate Way; I would remind ſuch, that we are informed by St. John, that there were many other Things which Jeſus did, beſides thoſe that were written. Pray reveal ſome of thoſe Things, which are not written in the Bible to the World. Daniel and his Companions actually revealed Nebuchadnezzar's Dream to him.

When God gives immediate Revelations and Directions to Men, he gives ſome Evidence, which is ſufficient, if duly attended to and examined, to prove that ſuch Revelations come from him as their true Original. This is abſolutely neceſſary, ſince there is a falſe Spirit who makes it his grand Buſineſs to deceive. God has commanded us, 1 John iv. not to believe every Spirit, but to try the Spirits, whether they are of God, becauſe many falſe Prophets are gone out into the World. But how ſhall we try the Spirits, unleſs God has given us ſome Rule, Mark or Evidence to try them by?

"The Word ſpoken by Angels," ſays the Apoſtle, Heb. ii. 2. was ſteadfaſt, and every Tranſgreſſion and Diſobedience received a juſt Recompence of Reward. See Doct. Owen on this Text. This implies that what Means ſoever God is pleaſed to uſe in the Revelation of his Will, he gives it a Certainty, Steadfaſtneſs, Aſſurance and Evidence, which our Faith may reſt in, and which cannot be neglected without the greateſt Sin. The Word ſpoken by Angels, or the Law of Moſes, was ſteadfaſt.

Divine Revelation is ſteadfaſt in Reſpect of them unto whom it is ſpoken being the Foundation of Faith and Obedience; the formal Reaſon of them, and the laſt Ground whereunto they are reſolved—On the Part of God, it is a ſtable and ſufficient Ground of Righteouſneſs, in proceeding to take Vengeance on them, by whom it is neglected. The Puniſhment of Tranſgreſſors, is a meet Recompence of Reward, becauſe the Word ſpoken unto them is ſteadfaſt. If the Revelation be not a ſtable, firm Foundation for the Faith and Obedience of Men, they cannot be juſtly puniſhed for the Neglect of it. There muſt then be ſome Evidence which ſufficiently proves a Revelation to be from God; otherwiſe he could not be juſt in puniſhing them for diſregarding it, ſince on ſuch a Suppoſition he would puniſh them for not believing that which he gave them no ſufficient Reaſon to believe which ſuits not with the Holineſs and Juſtice of God.

This Paſſage of Holy Scripture not only ſhews that immediate Revelations muſt be recommended by ſufficient Evidence to Mankind; but it alſo expreſsly declares what this ſufficient Evidence is, which confirms the Truth of new Revelations. This whole emphatical Paſſage is an Inference from what the Apoſtle had diſcourſed about the Excellencies of Jeſus Chriſt, in the firſt Chapter, and runs thus. Therefore we ought to give the more earneſt Heed to the Things which we have heard, leſt at any Time we ſhould let them ſlip. For if the Word ſpoken by Angles was ſteadfaſt, and every Tranſgreſſion and Diſobedience received a juſt Recompence of Reward; how ſhall we eſcape if we neglect ſo great a Salvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him; God alſo bearing them Witneſs, both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghoſt, according to his Will?

The Word here ſpoken by Angels means the Law of Moſes. The Phraſe, Great Salvation, which is placed in Contraſt or Oppoſition, means the Goſpel. Interpreters obſerve, that the Goſpel is called Salvation by a Metonymy of the Effect for the Cauſe, being the Revelation of the Grace of God, that bringeth Salvation; the Word that is able to ſave us.

God bore Witneſs to the Truth of this Revelation, not merely by ſtrong Impulſes, but by Signs, Wonders and Miracles, &c. Thus we are aſſured, that Miracles, publick Miracles are the Evidence and Seal which God gave to the Truth of the New Teſtament. And the Old was confirmed in the ſame Manner. Moſes proved the Truth of his Revelations in Oppoſition to the Magicians, and Korah and his Company by inconteſtible Miracles. And Miracles were the Teſt, by which Elijah tried, and confounded the falſe Prophets, who pretended to Revelations in his Days. Whoever therefore pretends to new Revelations; whoever would aſſume a Power of making new Terms of Communion, beſides thoſe contained in the Scriptures, muſt work proper Miracles in the Face of the World; otherwiſe their Revelations and Propheſies; their unſcriptural Terms of Communion may be ſafely rejected becauſe deſtitute of God's Seal.

Perſons and Churches can attain to no higher Degrees of Reformation and Purity, than ſincerely to believe, and practiſe the Directions God has given us in the Bible. All pretences to any Thing beyond—to any Thing beſides this divine Rule in Matters of Religion are vain and impious. Hence all new Revelations, let who will pretend to them; all new Terms of Communion, let who will invent them, yea tho' Eccleſiaſtical and civil Power ſhould join in Alliance to impoſe them with the greateſt Rigour, are to be rejected. Chriſtians ſhould regard and obey nothing as divine, till it is proved to proceed from God by proper Miracles. The heated Fancies of Enthuſiaſts, and the Preſumptions and Impoſitions of zealous and perſecuting Bigots, afford no ſufficient Warrant for our Faith. They are equally groundleſs, and ſhould be diſregard by all who profeſs to be the Followers of Chriſt. Human Authority and Number of Men are of no Weight here. Nothing but Miracles will prove Directions for our religious Conduct to be divine.

God has not ſet his Seal of Miracles to any other Revelation relative to Salvation and our ordinary Duty; but that contained • in the Bible. If therefore Chriſtians will receive for divine, any Revelation which has not God's Seal upon it; if they will ſubmit to any unſcriptural Impoſitions of Men, they may thank themſelves for being deceived. Let them, in all Matters relating to Salvation, follow no Impulſes and Revelations; no Teachings and Inventions of Men, by whomſoever deviſed and impoſed, but thoſe contained in the Bible, or which may be derived from it by • air Conſequences; and this will be an excellent Preſervative againſt Deluſions. No Revelations are to be looked for, and depended on to direct us in our Conduct, but thoſe delivered in the Scriptures; ſince God has confirmed and recommended theſe, and only theſe, by proper Miracles, which are his Witneſs, Mark, Evidence and Seal.

3 But tho' God has given Mankind all the Directions for their Conduct in his written Word, which they are to expect; this does not ſuperlede the Neceſſity of the inward Work of the Spirit on their Hearts, in Order to bring them to be ſincerely religious. There is no ſufficient Evidence to induce us to believe, that Sinners become religious, merely by Dint of their own Application to Duty; as Scholars learn Reading, Writing or Mathematicks, by cloſe Application to Study. Indeed the Scriptures repreſent Men as being indifferent, or rather averſe to ſeek after God. They are not very ſenſible that they are Sinners, ſo as greatly to need his pardoning Mercy. I hearkened and heard ſays the Lord by his Prophet, Jer. viii. to the Jews who were favoured with peculiar Advantages but they ſpake not aright, no Man repented him of his Wickedneſs ſaying, What have I done? every one turned to his Courſe, as the Horſe ruſheth to the Battle. They are naturally ſo fooliſh as to ſay in their Hearts "there is no God." Moſt certainly Mankind are greatly ignorant of the infinite Purity of God, the inflexible ſtrictneſs o • his Law, and the glorious Righteouſneſs of Chriſt. They are but little affected with the important Truths and Facts, which are recorded in the Scriptures; ſo great is their natural Love of Sin; ſo ſtrong are their carnal Luſts. Thus they are inwardly corrupted, and conſequently have Need of the inward Influences of the Spirit on their Hearts. Whatever then is neceſſary to bring Sinners effectually to know and love the Truth, as it is in Jeſus; and be duly enfluenced by it; all this is done by the Spirit of God in a Day of his Power.

The remarkable Succeſs of the Goſpel at firſt is at once a glorious Proof of the Divine Truth of Chriſtianity, and of the internal Operations of the Spirit on the Souls of true Converts— The Lord Jeſus Chriſt according to the Fleſh was of the Jewiſh Nation, which was hated by the Gentile World for ſundry Reaſons. He was bro't up at Nazareth, which was a very mean and deſpicable Place. He appeared in ſuch low Circumſtances that his own Nation took Umbrage at his pretending to be their Meſſiah, and put him to Death as an Impoſter and Blaſphemer. After his Death, the greateſt Part of the Jews ſtill approved of their Conduct, reproaching him to the utmoſt. They took every Method they could deviſe, to prevent his Diſciples from preaching in his Name.

The Gentile Nations as they hated the Jews, and were ready to be immediately prejudiced aginſt any Doctrine which any of them ſhould advance; ſo they had loſt all rational Ideas about God, having from Time immemorial apoſtatiſed from his Worſhip to that of their deceaſed Heroes and Idol Deities. And as Mankind are greatly byaſſed by their Education, and early Connexions, ready to imitate their Parents, ond ſtrongly prejudiced in Favour of Cuſtoms, Habits and religious Ceremonies, which they receive from their Anceſtors; ſo the Heathen Nations were moſt firmly attached, and violently bigotted to the Religion profeſſed in their reſpective Countries. They were inſtantly fired againſt any that ſhould affront their Gods: yea ready to riſque their Lives as well as Eſtates in Defence of their Religion. Jer. ii. 10, 11. "Paſs over," ſays the Lord by his Prophet, the Iſles of Chittem and ſee; and ſend unto K • dar, and conſider diligently, and ſee if there be any ſuch Thing. Hath a Nation changed their Gods which are no Gods? The Chriſtian Religion was not only different from the Religions, which the Gentile Nations profeſſed, in one or two Points; but was contrary to all the religious Syſtems then in the World, in the moſt material Things. And it was equally contrary to the natural Temper of Mankind, to their corrupt Inclinations and ſinful Practices. It was a Religion every where ſpoken againſt.

The chief Prieſts and Elders of the Jewiſh Nation were not more zealous againſt the Goſpel of Chriſt, than the Grandees of the Gentile World.—Their Orators harangued againſt it; their Poets ſatyriſed and bantered the Chriſtians, for worſhiping a crucified God. And the Civil Powers exerted their Authority in ſuppreſſing and perſecuting them to Death. Chriſtians were actually put to Death by Thouſands at Rome, in the moſt barbarous Manner, and wherever they could be found, for a Terror to prevent others from embracing their Religion. Yet this new Syſtem, this Goſpel of Jeſus of Nazareth who was crucified; this Scheme that was ſo contrary to all the religious Notions and Cuſtoms, which they had learned from their Parents, had received from remote Antiquity, and to which they themſelves had always been habituated; this Goſpel, that was ſo contrary to the natural Inclinations, and vicious Practices of Mankind, daily ſpread and prevailed, conquered their Prejudicies, triumphed over all Oppoſitions; and in proceſs of Time ſubdued the large Roman Empire. The Emperors themſelves became obedient to the Faith of Chriſt. To whom is this to be aſcribed?

The chief Perſons employed in effecting this ſurpriſing Revolution were twelve Fiſher-men of the deſpiſed Jewiſh Nation. One Saul who had been a violent Perſecutor joined himſelf to them, and became a Preacher. But the Moment he became a Diſciple of Jeſus of Nazareth, he loſt his Influence with his former Friends. His Power and Inclination to perſecute forſook him at the ſame Inſtant.

As the Apoſtles were not bro't up in Courts but were plain Fiſher-men, their Succeſs was not owing to their being fine Gentlemen, or the Arts of flattering Inſinuations. If they had been furniſhed with ſufficient Learning and Skill, or been Men of polite Breeding and eaſy Manners; they were ſo poor in the World, having forſaken that little they poſſeſſed of its Riches at the Command of their Lord and Maſter, that they could never have put ſuch Methods in Practice.

The Poverty of the Apoſtles muſt have been an inſuperable Inconvenience to them in the ordinary Methods of Succeſs. It was obſerved by the wiſe Man in his Time, Prov. xiv. 20. xix. 7. Eccleſ. ix. 16. And ſee Steel's Chriſtian Hero. P. 〈◊〉 40. that the Poor is hated even of his own Neighbours and Brethren, but th • Rich hath many Friends.—The poor Man's Wiſdom is deſpiſed, and his Words are not heard. And many others have obſerved, that it is with great Diſadvantage a poor Man enters upon the moſt ordinary Affairs; much more diſputing with the whole World, and in Contradiction of the Rich, that is, the wiſe; For as certainly as Wealth gives Acceptance, and gai • Approbation to all that its Poſſeſſor ſays or does, ſo Poverty creates Diſeſteem, Scorn and Prejudice to all the Undertaking of the Indigent. The poor Man is ſ • ghted in Men's Converſations, overlooked in their Aſſemblies, and often beaten at thei • Doors. In a Word, after all you can ſay of a Man, if you conclude "yet he is rich" you have made him Friends; nor have you utterly overthrown him in the World's Opinion, 'till you have ſaid, he is poor. This is the emphatical Expreſſion of Praiſe and Blame; For Men ſo ſtupidly forget their natural Impotence and Want, that Riches and Poverty ſeem often to take in their Imaginations the Place of Innocence and Guilt.

As the Apoſtles were poor, and deſtitute of worldly Power, they were naturally fearful and timerous, and Witneſs their cowardly forſaking their Maſter when he was apprehended and Peter's denying him thro' Fear. of Conſequence did not ſubdue the Nations by Force of Arms, and then oblige them to embrace their Religion, like the Romans, and Mahometans. No. They themſelves were perſecuted by the civil Powers. What could theſe poor diſpiſed perſecuted Jews do in demoliſhing the eſtabliſhed Religions of the Gentile World? Whence was it that theſe Fiſher-men accompliſhed this grand Revolution?

It is true indeed, that God wro't many glorious Miracles by the Apoſtles. Theſe were neceſſary to prove that the Goſpel of Chriſt which they preached was from God; and that they were immediately called to that Office. But the moſt glorious Miracles are far from being able of themſelves, to effect this Converſion o • the ignorant, idolatrous, debauched Gentiles to the Chriſtian Faith, God wro't very glorious Miracles before Pharaoh and the Egyptians; yet they were not converted, but grew more hardened. Chriſt himſelf wro't many Miracles before the Jews, the Scribes and Phariſees. They were fully informed by the Soldiers of that moſt glorious Miracle of his riſing from the dead. This ſurpriſed, but did not convert them. They immediately determined to bribe the Soldiers to miſrepreſent the Fact. They ſaw the glorious Miracles which the Apoſtles wro't to prove that Jeſus of Nazareth was the very Chriſt, yet the greateſt Part of them obſtinately perſiſted in their Unbelief, and perſecuted his Diſciples with unrelenting Malice and Rage. Indeed if the Jews, like Nicodemus, had candidly examined the Miracles which were wro't, they might with him have been convinced that Jeſus of Nazareth was the true Meſſias. But Men are ſeldom diſpoſed to be candid, when a Change of their old Religion is propoſed. There are but few Men, who will be at the Pains, if left merely to themſelves, carefully to examine Religion. Now Miracles muſt be examined, and their Reality and Certainty cleared from all juſt Suſpicions of Impoſture, before they can convince the Judgment. And if they were ever ſo candidly attended to, they could not change and ſanctify Men's Hearts. The Evangeliſt John obſerves, John xii. 37, 38. that tho' Chriſt had done ſo many Miracles before the Jews, yet they believed not on him. Now were not the Jews as likely to be influenced by the Miracles of Chriſt, and his Apoſtles who were of their own Nation as the prejudiced Gentiles? Had the Heathens ſo much more Candour and diligent Attention than the Jews, who from their great religious Advantages were vaſtly ſuperior to them? While the Evangeliſt laments over the Unbelief of the Jews who ſaw Chriſt's Miracles, he aſcribes true Faith to a divine Agency on the Souls of Men. Lord who hath believed our Report? and to whom hath the Arm of the Lord been revealed? Could any Thing leſs than a divine Power on the Heart bring ignorant, ungodly, debauched Heathens to be eminently holy Saints?

The Goſpel is indeed a moſt reaſonable and excellent Scheme, full of the fineſt Sentiments, and the moſt weighty Arguments. But had the Spread of Chriſtianity in the World been owing merely to the external Evidences of the Goſpel, the Juſtneſs of the Sentiments or the excellent Reaſonings contained in it; then, one would think, Chriſt ſhould have choſen ſome great Orators, like Cicero and Demoſthenes, to have preached to the World, who would have charmed Mankind and forced Conviction by the Power of Elequence. The Goſpel • lt ſhould have been adorned with every Ornament of Language. All the Arguments ſhould have been ranged in the moſt exact Order. The polite and learned, the ſtudious and ſubtle Philoſophers, ſhould have become the firſt Converts to the Religion of Je • us.

But Chriſt cho • e Fiſhermen for his Apoſtles, Men indeed of plain good Senſe, and who well underſtood the Goſpel; but Strangers to laboured Harrangues, and Pomp and the Sophiſtry o • Arguments, which the Orators of Gre • ce and Rome affected, and which the Populace ſo ſon • ly admired. The Simplicity and Plainneſs of their Diſcourſes prejudiced the Gentile Philoſophers 〈◊〉 ſo that very few of them became the Diſciples of this crucified Redeemer. The grea • ſt Part of the Chriſtian Converts were among the lower Claſ • of Mankind.

The Apoſtles repeatedly refer this memorable Revolution which was bro't about by their Preaching to a much higher and nobler Cauſe than human Eloquence. They aſſure us, that however powerful and captivating the Charms of Oratory may be, they were not employed in effecting this glorious Change. Who ſhould know to whom this wonderful Succeſs of the Goſpel in the Heathen World was to be aſcribed, ſo well as Paul, the famous Apoſtle of the Gentiles, the chief Inſtrument of their Converſion? Hear the Account which he gives 1 Cor. i 17, 19. and 2 Cor. x 4 5 and 1 Cor. iii. 5, 6. Eph. ii, S • — Chriſt ſent me to preach the Goſpel, not with Wiſdom of Words left the Croſs of Chriſt ſhould become of none Effect. For the Preaching of the Croſs is to them that pariſh Fooliſhneſs, but unto us who are ſaved it is the Power of God—The Weapons of our Warfare are not carnel but mighty thro' God to the pulling down of ſtrong Holds, caſting down Imaginations, and every high Thing that Exalteth itſelf againſt the Knowledge of God, and bringing into Captivity every Thought to the Obedience of Chriſt.—Who then is Paul, and who is Apollos but Miniſters by whom ye believed even as the Lord gave to every Man? You hath he quickened, who were dead in Treſpaſſes and Sin. We are his Workmanſhip created in Chriſt Jeſus unto good Works.—It is God that Worketh in you both to Will and to do of his good Pleaſure. Thanks be unto God which always cauſeth us to triumph in Chriſt and maketh manifeſt the Savour of his Knowledge by us in every Place, &c. &c.

Thus the Apoſtle Paul (as alſo the reſt of the Apoſtles) in the moſt expreſs Words, in ſundry Paſſages of his Writings, plainly aſcribes the Succeſs of the Goſpel to the internal Agency of God on the Minds of Mer. And if the Apoſtles had been much leſs expreſs in pointing us to the Spirit of God, no Man, that ſhould candidly conſider how great the Authority of Parents is with their Children; how difficult it is to perſuade Mankind, honeſtly to enquire into the Evidences of that Religion which they receive from their Anceſtors; how eaſily they learn Habits in their early Years; how ſtrongly they are prejudiced in Favour of Religious Cuſtoms to which they have once been habituated; how jealous they are about making any great Change; as alſo how little Influence Miracles had on the Jews; would eaſily give into it, that the ſudden Converſion of the Gentiles, to Chriſtianity and Holineſs, in Oppoſition to all theſe Prejudices, and to all temporal Advantages, could not have been effected without ſome internal Operations on their Hearts. It was ſurely God's own Almighty Arm that bro't about ſuch a glorious Revolution, by ſuch weak Inſtruments; and by ſuch unlikely Means, as the Fooliſhneſs of Preaching.

The Gentiles were devoted, even to the Height of Bigotry and Superſtition, to the Service of their Idol Deities; and they were likewiſe ſunk into the loweſt Depths of Vice and Debauchery, when Chriſt ſent his Apoſtles to preach this Goſpel to them. Theſe his faithful Miniſters preached a crucified Saviour to them; wro't many Miracles before their Hearers, to prove that both their Miſſion and Doctrine was divine; and ſhewed them from the Scriptures that all theſe Things were foretold by the ancient Prophets. God accompanied their Preaching with the powerful Influences of his Spirit, on the Souls of their Hearers. In a few Years, many Thouſands, in various Parts of the World, became as ominent for Virtue and Religion, as they had been before notorious for their ſcandalous Vices and Debaucheries. The Apoſtle 1 Cor. iv. 9 • .11. could appeal to the Corinthian Converts, that ſome of them had been the moſt enormous Sinners. And after their Converſion to Chriſtianity he could with equal Openneſs and Fredom declare, Ye are waſhed, ye are ſanctified, ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God. Yea in a ſhort Period of Time the revered Idols of the Nations fell into Contempt, their Temples were profaned, and their Worſhip caſhired thro' a great Part of the World.

Thus the ancient Prophecies, that foretold this much unexpected and incredible Revolution, were clearly fulfilled Iſaiah xlii. 6, 7. and ii. 2 • 21. Jer. x. 11 Z • ph. ii. 11. I the Lord have called thee in Righteouſneſs, and will hold thine Hand, and will keep thee and give thee for a Covenant of the People, for a Light to the Gentiles, to open the blind Eyes, to bring out the Priſoners from the Priſon, and them that ſit in Darkneſs out of the Priſon Houſe—The Idols he ſhall utterly aboliſh.—In that Day a Man ſhall caſt his Idols of Silver and his Idols of Gold, which they made each one for himſelf to worſhip, to the Moles and to the Bats—Thus ſhall ye ſay unto them. The Gods that have not made the Heavens and the Earth, even they ſhall periſh from the Earth and from under theſe Heavens—The Lord—will famiſh all the Gods of the Earth, and Men ſhall worſhip him, every one from his Place even all the Iſles of the Heathen.

What abundant Evidences has God given to the Truth of the Chriſtian Religion! The moſt glorious Miracles have been wro't; the moſt ſurpriſing Prophecies have been actually fulfilled; the Truths of the Goſpel have been attended with the moſt remarkable Diſplays of Divine Power in changing the Tempers, and reforming the Lives of Thouſands and Millions of Mankind. Would the God of Truth, the righteous Governor of the World, give ſuch Evidences to confirm a Falſhood? Would be accompany a cunningly deviſed Fable with his Divine Power? Are Sobriety, Temperance. Virtue, ſincere Love to God and Mankind the natural Effects of Impoſture? Could Knavery or Enthuſiaſm effect ſuch a glorious Reformation, and bring the idolatrous and debauched Gentiles to be remarkably virtuous and holy?

Let the Deiſtical Philoſophers, with all their boaſted fine Senſe, try to reform the wicked and debauched Part of Mankind; let them preſs that Virtue, they profeſs to celebrate, with all the To picks their Syſtem affords, and with the moſt polite and elaborate Diſcourſes, and Philoſophical Arguments. How vain and inſignificant would their Attempts be found? Whom have they reclaimed from vicious Courſes by their Reaſonings? Is it not ſadly true, that Vice and Immorality have prevailed, in proportion, as the Goſpel has been diſregarded and Deiſm has ſpread? This is the Reſult of their fine Sentiments!

This is not to be accounted an unneceſſary Digreſſion, ſince there is ſo much Reaſon to fear that ſome of you, The Quakers are more eſpecially referred to here. from your ſtrong Impulſes or Imaginations about a Jeſus within you, diſcard Jeſus of Nazareth, the Son of Mary, who was crucified without the Gates of Jeruſalem. The Religion which prevails among ſuch, it is to be feared, is more Deiſm, the Religion of Nature with a ſmall Tincture of Enthuſiaſm.—It was alſo neceſſary thus fully to aſſert the internal Operations of the Spirit, that the World may clearly ſee, how groundleſs your Inſinuations are about the ſtanding Miniſters denying them in Converſion, &c. Since there is ſtill a corrupt Nature in Mankind; Since Man is ſtill born like the wild Aſs's Colt, ignorant, ſtubborn and perverſe; Sinners have Need of the inward Operations of the Spirit, to bring them to be ſincerely religious now, as well as at the firſt preaching of the Goſpel. Why ſhould Men pray for the Holy Spirit to incline their Hearts to keep the divine Law, and ſanctify their Souls; and be warned againſt reſiſting, vexing and grieving him to depart from them, unleſs he Works inwardly on their Minds? Doddridge on Regeneration. M L • uri • 's Sermons and Eſſays which is a very excellent Book or the more underſtanding Sort of Readers. Or conſult even Whitby's Appendix to 2 Cor. And if his Work in their Souls be ſo great, the Change which he effects ſo important, why ſhould they be ſuppoſed to be utterly unſenſible of his Operations on their Minds?

II.

But this, which I have now briefly mentioned, is not what you mean by the Operations of the Spirit. Did you only maintain the Neceſſity of enlightening, convincing, converting and ſanctifying Influences; you would have no Need to ſeparate from our Churches; ſince you cannot but know, that the ſtanding Miniſters (as you call them) zealouſly preach up the Neceſſity of a ſupernatural Agency on the Souls of Men, in the firſt Riſe and after Progreſs of true Religion in their Hearts; and that this is one Reaſon why ſome are diſguſted with our Preaching. Yet all this does not ſatisfy you on this Point. You want us to teach ſomething beyond or different from all ſuch divine Influences, as have been mentioned. This you have made one chief Cauſe of your Separation from us. It would therefore he very diſingenuous and abſurd for you to pretend, that you think about them, juſt as I have now explained. This would look like a low Artifice to impoſe on the unwary, and gain Proſelites. If you are agreed with us, why do you ſeparate from our Churches?

The Method I have propoſed leads me to obſerve in the firſt Place, that many of you look for ſtrong Impulſes and immediate Revelations from God, beſides thoſe contained in the Bible, to teach and direct you in your preſent Duty, in ſuch and ſuch Caſes. It is common for you to ſay, ſuch a Thing is revealed to you, or you are taught ſo and ſo. And when you have Things thus revealed to you by a powerful Impulſe on your Minds, then you profeſs you ſee clearly, you are ſure, know ſuch and ſuch Things are your Duty. And indeed it cannot be denied, that you are am • r •• ly confident on all ſuch Occaſions.

• e of you See 〈◊〉 Barclay. Fo • Pain, • rothingham, &c. &c. who ſeem beſt to underſtand yourſelves openly profeſs that though the Scriptures contain a full and ſufficient Declaration of Chriſtian Doctrine; yet they do not contain the whole Will of God which is neceſſary for us to know; but there are many Things wherein God reveals of his Counſel to his Children, which are not in the Scriptures either expreſsly or conſequentially, altogether neceſſary to their Peace and Comfort. For Inſtance, It is a Part of the Counſel of God for a Chriſtian to know his inward Calling, whether in Favour with God, and 〈◊〉 and ſanctified. And they ſay, though the Scripture doth give infallible Signs and Marks of ſuch a State; y • t no Scripture nor Scripture—Conſequence can • llibly aſſ • any Men that he hath theſe Marks; but it is the Spirit o • G • d only that can and doth give them this Aſ • ce by an 〈…〉 or Revelation.—All 〈◊〉 • ers 〈…〉 of Chriſt ought to know the Mind and Will of God, 〈◊〉 they be called of God to the Work of the Miniſtry, which Call is an inward Call that is altogether neceſſary. But this they cannot know by Scripture.—Every true Chriſtian ſhould know his inward Call to Pray, or give Thanks, or perform any religious Duty or Service to God. But he can't know this from Scripture. And hence you look for immediate Impulſes and new Revelations.

As you look for immediate Revelations and Impulſes, ſo many of you are extremely confident you actually have them, and that not only your preſent Duty, but ſundry future Events are revealed to you by the Spirit or Saviour. It was neceſſary to ſtate your Opinions on this Point, thus largely, that the World may not be impoſed on by your ſpecious Pretences; and that all may clearly ſee what I diſpute againſt.

Your Notions plainly ſuppoſe, that the Scriptures are not ſufficient to teach you your Duty, and that God actually grants new Revelation; both which I have clearly demonſtrated to be falſe, and of Conſequence, I have intirely undermined the Foundation of your whole Scheme. Therefore I would adviſe you, carefully to review what I have ſaid on theſe two Points.

But though I have ſaid quite enough to ſatisfy the more intelligent Reader, I find it neceſſary, for the Inſtruction of others, to explain ſomewhat largely, how the Scriptures are quite ſufficient to direct Men in particular Caſes, their Minds being duly illuminated by the Spirit of God, that I may effectually overthrow all your Pretences and Pleas.

1. You readily allow that Mankind are rational Creatures, endowed with the Powers of Conſcience, Reflection, Memory and Reaſoning. If Men had no Conſcience they would not be Moral Agents. If they had no Memory, they could not be benefitted by Revelation or any Kind: For what is not remembred cannot be a Rule of Conduct. This being granted, it will be eaſy to conceive, how the Scriptures come to refer to us in particular, and to anſwer our particular Caſes.—They are given to Mankind in general, in every Country, and in every Age, where they are ſent. The Laws and Truths, which they contain, don't reſpect particular Perſons as ſuch, but as they belong to general Characters, Ranks or Sorts, that are inſtructed, exhorted, reproved, comforted, &c. You are not mentioned by Name in the Laws of England, nor in the Laws of this Colony; yet if you violate them, and Proof is made, they are found to have a peculiar Reference to you. Can you comprehend this? If you can, you need be at no Loſs to underſtand, how the general Directions and Truths in the Scriptures refer to you, in particular, even as you belong to ſome general Character or Sort of Perſons. For the Scriptures are given to Mankind in general, juſt as the Laws of a Kingdom or Colony to all the Subjects belonging to it, to one as much as another.

This Obſervation is ſo important that I would not by any Means have it miſunderſtood, and ſhall therefore add ſome Examples to render it quite plain. When the third Command forbids Swearing, it has no more Reference to Robert than to Gilbert, no more Reference to them, than to any other Men. And thus the Law of the Colony againſt Swearing refers to all equally alike, forbidding one as much as another. It is ſo likewiſe in the Declarations, Promiſes and Threatnings of the Goſpel. Thus for Inſtance, He that believeth and is baptized, ſhall be ſaved; but he that believeth not ſhall be damned. 'Tis not a Man's Name being John, or James, but his Character, his being a Believer or an Unbeliever, that determines whether the Promiſe or the Threatning belongs to him in particular.

If the Scriptures had been deſigned, not for Mankind in general, but for particular Perſons as ſuch, there muſt have been a diſtinct Bible for every Individual. Now we know God has granted but one Bible to Mankind, which is therefore the general or common Bible to the whole Chriſtian World.

Even thoſe Paſſages, which give us an Account of particular Perſons, ſo far as they are appointed for our direct Inſtruction, can only teach us general Truths. The Perſons to whom they had an immediate Reference are dead, and they can't have this particular Reference to any other Perſon, for this plain Reaſon, thatSince I wrote the above Sentiments, I have the Pleaſure to find, that Doct. Doddridge has ſtated the Matter in the ſame Light in his Note on 2 Pet. iii. 15. Our beloved Paul alſo according to the Wiſdom given unto him hath written unto you. I look (ſays the Doct.) on this Paſſage, as a very inſtructive Admonition to all Chriſtians to conſider St. Paul, and the other Apoſtles as writing to them in their Epiſtles, ſo far as a Similarity of Circumſtances would permit. In which View it is of infinite Importance, that we ſhould conſider them as written to us in like Manner as St. Peter tells us, even the ancient Prophets conſidered the great Subjects of which theſe Epiſtles treat as relating to them 1 Pet. i. 12. Mark xvi. 16. different Perſons are not the ſame. Now when theſe peculiar Circumſtances are drop't they have like other Scriptures a general Reference to all.

Let us ſuppoſe a profane Swearer convinced of his awful Sin, by the Spirit of God from the third Command, or the Inſtance of Shelomith's Son who was ſtoned to Death for this Sin. Lev. xxiv. 10. • .23. This Command and Example have a general and equal Reference to all. The Spirt of God in this Caſe impreſſes the general Truth contained in them, on the Man's Conſcience, and refreſhes his Memory, that he remembers at ſuch and ſuch Times, he violated this excellent Precept. He ſees he is guilty, and can't but apply the general Truth and the dread • l Threatning to his own particular Caſe. Thus the Spirit • ed convinces Man of their Sins, whatever they are, from general Truths ſet home on the Conſciences, and thus applied to particular Caſes. I appeal to the Experience of all convinced Sinners.

Thus it is alſo in Converſion. While Men's Minds are • d, and their Hearts hardened thro' the Deceitfulneſs of Sin, they have very wrong Thoughts of God. But when the Holy Spirit enlightens their Minds, by Manifeſtation of the Truth to their Conſciences, the general Truths which are contained in the Scriptures about God, &c. they get ſome juſter Apprehenſions of him, his Holy Law, and the miſerable Con • , to which their breaking this excellent Rule has reduced them. This is Law-Work or Conviction.

The ſame Spirit, having taught them about God, his Law, their Expoſedneſs to his Wrath, brings them to know effectually the general Truths of the Goſpel, in their eminent Glory. The Sinner then beholds God to be ſuch a glorious Being as the Scriptures deſcribe him conſidered in himſelf; while he views his Perfections unitedly diſplayed and glorified in Jeſus Chriſt. God, ſays the Apoſtle, 2 Cor. iv. 6. hath ſhined in our Hearts, to give the Knowledge of the Glory of God in the Face of Jeſus. —His Objections inſtantly vaniſh, he now ſees that God can be juſt, and the Juſtifier of him that believeth in Jeſus. It is a general Truth and worthy of all Acceptation, that "Chriſt Jeſus came to ſave Sinners," even the chief of Sinners, and that "he will in no wiſe caſt out any that cometh unto him." On theſe or the like general Truths, Sinners are encouraged to believe in Chriſt. The Truths contained in the Scriptures are the Foundation, on which true Believers build their Hopes; the general Truths, which always were and always will be in the Scriptures. They are eminently Believers, becauſe they effectually believe or receive the Teſtimony or Record, which God has borne to his Son in the Goſpel. So that there is no Need of any new Revelation here.

As the Faith of true Believers is founded at firſt on the Divine Teſtimony contained in the written Word; ſo their Encreaſe in this Faith and Growth in Grace is by the ſame Word. They love God's Law, and meditate on his Word; and thus the Spirit of God giving them to ſee the excellent Beauty and real Glory, which is in the Scriptures, that is in divine Things as repreſented there, they grow in Grace and in the Knowledge of Jeſus Chriſt. Trough him we have Acceſs by the SpiritOf all Truths which People ſhould welcome and ſtudy, they ſhould welcome and ſtudy thoſe that concern Chriſt, and the Covenant of Grace moſt as Foundation Truths, and ſeek to have them impreſſed by the Spirit. We are afraid, there is a Fault among Chriſtians, that moſt plain and ſubſtantial T • are not ſo regarded; but ſome Things that may further them in their • ght, of tickle their Affections, or anſwer a Caſe, are almoſt only fought • ter; which Things, 'tis true, are good, but if the plain and ſubſtantial general Truths of the Goſpel were more ſtudied and made Uſe of, they have in them that which would anſwer all Caſes. 'Tis very ſad that Men are more taken up with Notions and Speculations than with ſuch Soul ſaving Truths as theſe; that Chriſt was born, that he was a true Man, that he was, and is King, Prieſt and Prophet of his Church, &c. and that other Things are heard with more Greedineſs; but if theſe ſhould be the great Subject of Miniſters Preaching, it ſhould be your great Study to know Chriſt in his Perſon, Natures, Offices and Covenant; what he is to you, and what is your Duty to him, and how you ſhould walk in him, and with him: This was Paul's Aim, I count, ſays he, all Things Loſs and Dung for the Excellency of the Knowledge of Chriſt, that I may know him and the Power of his Reſurrection, and the Fellowſhip of his Sufferings, &c. Phil. iii. 8, — 10. 'Tis my Deſign (as if he had ſaid) not only to make him known, but to know him myſelf. There is little Faith in Chriſt and Diſtinctneſs in making Uſe of his Offices, and Men take but little Pains to know theſe Things. Therefore on the one Side let me exhort you to make this more the Subject of your Enquiry; and on the other Side take it for your Reproof that there is ſuch a Readineſs to ſnuff [to be offended & diſſatisfied] when plain Truths are inſiſted on, or when they are not followed to ſome uncouth or ſtrange Way, which ſays, we are exceeding unthankful to God, for giving us the beſt Things to ſpeak, hear and think of. The very learned and pious Mr. Durham's Chriſt crucified Sermon 1 P. 3. • unto the Father Eph. ii. 20.21. Rev. xii, 11. —and are built upon the Foundation of the Prophets and Apoſtles, (the Scriptures of the Old and New Teſtiment) Jeſus Chriſt himſelf being the chief Corner Stone—The Saints overcome the Dragon by the Blood of the Lamb, and the Word of their Teſtimony; that is, the Goſpel to which they ſtedfaſtly adhered.

2. The Temper and Character of true Saints is largely and plainly deſcribed in the Scriptures, and God has endowed Men with the Principle of Conſciouſneſs and Reflection, by which they may know their paſt Experiences and preſent Temper. There is no Need then of any new Revelations to inform them about their preſent State. The only Queſtion here is, Have you this Temper and Character which the Scriptures declare belongs to all true Saints? The Scripture-Direction in this Caſe is not, Look for an immediate Revelation to aſſure you, that you are in a State of Grace," but 2 Cor. xiii. 5. Examine yourſelves, whether ye be in the Faith, prove your own ſelves, know ye not your own ſelves, that Jeſus Chriſt is in you, except ye be Reprobates." "Theſe Things, ſays the Apoſtle John, 1 John v. 13. have I written unto you that believe on the Name of the Son of God; that ye may know that ye have eternal Life, and that ye may believe on the Name of the Son of God.

Ob. But what is meant by the Witneſs of the Spirit? Rom. viii. 16.

Anſ. It is not ſaid, that the Spirit bears Witneſs to Men by revealing to them immediately, that they are in a State of Favour with God, or in the Number of his peculiar Children; nor can any ſuch Thing be fairly inferred from the Text. If this had been the Way Chriſtians came to know their good Eſtate, why did the Apoſtle give, even in this Chapter, ſo many Marks and Characters of true Saints?

As to the Meaning of the Text, obſerve the Apoſtle had aſſerted in this Chapter, that thoſe who walked after the Spirit, in whom he dwelt, and who were led by him, yielding to his ſweet Influences and obeying his Word, were the Sons of God. That in Conſequence of this high Relation, they were delivered from a guilty ſlaviſh Temper, and had received the Spirit of Adoption or the Diſpoſition of Children; "Whereby, ſays he, we cry Abba Father." Thus their Spirits or Conſciences, being delivered from the Guilt of Sin, and the ſervile Yoke of the Moſaick Laws and ceremonial Inſtitutions by Chriſt, acted with the Freedom of Children, and bore Witneſs that they were the Adopted Sons of God. Then follow theſe Words, The Spirit itſelf beareth Witneſs with our Spirit, that we are the Children of God. That is, the Spirit of God teſtifies, bears Witneſs in his written Word, that thoſe who are led by the Spirit and have a filial Temper are the Children of God. And thus the Spirit of God joins with the well enlighten'd Conſcience of true Chriſtians, and teſtifies that they are the Children of God Thus the Spirit of God joins with the Conſcience of wicked Men under Convictions, and, bears Witneſs that they are not his Children, but expoſed to his Wrath. Or the Meaning of the Text may be, the Spirit bears Witneſs that we are the Children of God, by the Graces which he works in us, which are his Seal, Mark, Evidence or Witneſs.

But if any will ſtill maintain, that they have had immediate Revelations to aſſure them of their gracious State; let them work Miracles to prove their Revelations came from God; otherwiſe, let them know they are in Danger of truſting their eternal Salvation on a Deluſion of Satan. It may perhaps be of ſome Service to ſome to inform them, that it is the Opinion of the Papiſts, and was confirmed by the Council of Trent, as may be ſeen at large in the ſixth Seſſion, that no Man can ever know he is in a State of Grace, in this Life, unleſs it be ſpecially revealed to him by God.

3. To proceed to another Inſtance, God has revealed by his Spirit in the Scriptures to Men, in general, that it is their Duty to pray frequently, to devote all convenient Opportunities to this important Exerciſe, and Reaſon teaches the ſame Thing. Conſequently every Man is directed to pray on all proper Occaſions, as really as if he was called upon by Name in an immediate Manner, ſo that none need to be at a Loſs for Directions in this Point. You have no Need of a new Revelation to teach you, that you ſhould pray; nor when you ſhould; your own Conſcience and Reaſon, together with the general Directions of God's written Word plainly teach you this. And if you venture to reſtrain Prayer until you have it immediately revealed to you by the Spirit; whenever your Conſciences are duly awakened you'll clearly ſee the Weakneſs of your Pretences.— If a Man may not pray, till he is immediately called to this Duty by the Spirit; then he may not pray for the Influences of the Spirit, which is contrary to Chriſt's Direction. Luke xi. 1,—13. Then alſo it will be no Sin for him to neglect Prayer, a Notion which is very agreeable to the ungodly World, Job xxi. 13.15. Mal. iii. 14. but quite contrary to the Scripture. And how ſhould a Man know that ſuch a Revalation came from God? Did God ever work any Miracles to prove the Truth of ſuch a Revelation? May not the Devil have various Ends in ſuggeſting to Perſons it is their Duty to pray, hereby leading them to neglect the plain written Word, and to look to him for Directions, when to perform this Duty. And will not Satan direct to very unſeaſonable Times.

4. The Scriptures plainly tell what Sort of Men Biſhops or Miniſters ſhould be. See the Epiſtles to Timothy and Titus. Let a Man then examine himſelf whether he has theſe Qualifications. In the Multitude of Counſellors there is Safety. 'Tis not reaſonable that a Man ſhould be the ſole Judge of his own Abilities and Qualifications. Hence, the Lord Jeſus Chriſt has appointed thoſe who are already in the Miniſtry to look out for ſuitable Perſons for the Service of the Churches. They are required to examine Candidates for the Miniſtry, and judge of their Qualifications and Fitneſs for this Office. For every Man is allowed to be the beſt Judge of his own Occupation, Buſineſs or Calling. The Directions, then, to Miniſters, which were immediately ſent to Timothy as a Miniſter, are perfectly agreeable to common Senſe, and are Methods of proceeding in other Affairs of Life. The Things which thou haſt heard of me among many Witneſſes, the ſame commit thou to faithful Men who ſhall be able to reach others alſo. 2 Tim. ii. 2.

A Candidate for the Miniſtry, then, muſt apply to the Miniſters to whom Chriſt has committed the Authority of examining, judging and putting faithful Men into the Miniſtry; and if they find him duly qualified, the Scriptures plainly direct him to proceed. And when ſuch a Man is regularly choſen by the People; and ordained according to the Rules of God's Word; he is made a Biſhop, Overſeer or Miniſter, over ſuch a People by the Holy Ghoſt. For the Holy Ghoſt has fitted him for this Office, being the Giver of his miniſterial Qualifications; and has given thoſe Rules or Directions in the written Word, according to which he has been fixed in his Paſtoral Charge. So that there is no Need of any new Revelation in this Caſe. All that is neceſſary here is, that Men have their Minds duly enlightened and influenced by the Truths which the Holy Ghoſt has revealed in the written Word.

If the Scriptures are perfect, what Need of any further Directions and Revelations? If theſe Caſes, if Men's Duty in all ordinary Caſes, be clearly revealed and pointed out in them, what Advantage could be received from a new Revelation? Would a new Direction about our Duty communicate any more Grace to us than the old one in the Bible? May not Men know their Duty, and yet not be willing to do it? Have there not been various Inſtances among you, wherein Perſons could not comply with your new Revelations, and thus you have been quite diſappointed.

Are not ſome diſguſted at the old Directions in the Bible, becauſe they are not agreeable to your preſent Inclination, as Ahab was at Micaiah; and long, with Balak, for a new Revelation, hoping it will be more agreeable to your Fancies? But is not this to hope that God is changed? Perhaps ſome think they are ſo eminent for their ſhining Gifts and Graces, that it is beneath them to ſtudy the Scriptures. Some are too indolent and lazy to ſearch this ſacred Book. They had rather have an immediate Revelation, or an Angel ſent from Heaven to inſtruct them. But will God gratify Men's Pride and Lazineſs?

There is no Doubt but God can give immediate Revelations, and ſend Angels from Heaven. But it is evidently contrary to his Wiſdom to do it, unleſs there was ſome Neceſſity for it. If God has ever interpoſed in ſuch a very extraordinary Way, it was doubtleſs to anſwer ſome important End, which could not have been well obtained by the common Inſtructions of the written Word The Light of Nature and the Reaſon of Things taught the Heathens, they were not to expect a God would interpoſe unleſs on ſome very important Occaſion. Nec Deus interſit niſi dignus Vi • dice Nodus. HOR. Lazarus muſt not be ſent from the Dead for an ordinary Preacher to Sinners, nor to warn the rich Man's Brethren. So that both common Senſe and Scripture agree in teaching us, that God will not depart from his common Method of Inſtruction, unleſs on ſome very extraordinary Occaſion, to anſwer ſome very important End. But what is there that is extraordinary in your Caſe? Or in the Caſes of Chriſtians in general? If God has really given us a perfect Rule in his holy Word, we may be ſure that he will not ſet it aſide to gratify the Humours of Men.

5. Theſe new Directions and Revelations would render the written Word of God in a great Meaſure uſeleſs to Mankind. What does it avail us, that God has given us his written Word, if it be inſufficient to direct us in the Duties, to which we may be called in our Chriſtian Courſe? What Advantage can we have from the Scriptures, if we muſt give Heed to ſome new Directions, which are to be daily communicated to us? And it has been obſerved as Matter of Fact, that as it is eaſier to wait for new Revelations, than to ſearch the Scriptures; ſo there are but few of thoſe, who depend on immediate Impulſes, that ever take ſufficient Care and Pains to underſtand the Divine Law and Teſtimony. They are generally very ignorant of the true Meaning of the Word of God, notwithſtanding their great Pretences to extraordinary Revelations.

But if your Notions were right, there would have been no Need of the Scriptures at all unleſs of one ſhort Direction, viz. To take Heed to the immediate Impulſes of the Spirit, or the Inſtructions of the Saviour. For if your Revelations really come from the Spirit, they are as Divine, and as much to be regarded as any contained in the Bible. Barclay ſpeaks conſiſtently on this Point with his Scheme, when he would not have his divine Revelation 〈◊〉 by the Scriptures. See his Apol. Prop. 2. What Uſe then can the Bible be to you, who are immediately taught by the Spirit? If you ſhould pretend, you would try whether the Divine Spirit taught you right by the Scriptures: This would be prodigiouſly abſurd. For, do you think the Spirit of God can teach you wrong? Would you, ignorant Worms of the Duſt, attempt to call the Spirit of God to your Bar and try his Revelations? Or would you ſuppoſe, that the Spirit of God was wiſer when he inſpired the Penmen of the holy Scriptures, than when he grants immediate Revelations to you? But this is a blaſphemous Abſurdity. How you will judge and try thoſe Revelations, you hold to be divine, by the Scriptures, I can't poſſibly deviſe.

Thus your new Revelations have a direct Tendency to deſtroy all Uſe and Benefit of the written Word of God. When therefore God has given us ſuch a large written Revelation of his Will in the Scriptures, and commanded us to ſearch them;" "to continue ſtedfaſtly in them; 2 Tim. iii. 15, 16, 17. to take Heed to them;" aſſuring us "they are a perfect Rule, and profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, that the Man of God may be perfect, thoroughly furniſhed, unto all good Works: This ſaps the very Foundation of all your new Revelations. The Abſurdity and Wickedneſs of forſaking the Word of God, and following other Spirits and Inſtructions is ſtrongly painted by the Prophet Iſaiah Iſaiah viii. 20. And when they ſhall ſay unto you ſeek unto them that have familiar Spirits, and unto Wizards that peep and mutter, ſhould not a People ſeek unto their God? To the Law and to the Teſtimony, if they ſpeak not according to this Word, it is becauſe there is no Light in them, i. e. no true Light. For ſuch Perſons are deluded with imaginary or falſe Light which they receive from their familiar Spirits.

6. Your Notions about immediate Impulſes and Revelations expoſe you to the Deluſions of Satan. This Evil Spirit can deceive: He can transform himſelf into an Angel of Light. There is no Doubt but he can reveal wonderful Things to Perſons.—But what Mark have you to diſtinguiſh the Revelations of this bad Spirit from thoſe of the good Spirit? You have no certain Rule to judge by, on your Principles. And thus your Notions not admitting of any, evidently expoſe you to the Deluſions of your greateſt Adverſary. You tamely deliver yourſelves up to be led by him, and wait for his Directions.

Whereas on my Principles, there is a plain and certain Rule, the written Word, which has been confirmed by Miracles. We are 〈◊〉 it is inconſiſtent with the perfections of God, to per • S • and 〈◊〉 Agents to work proper Miracles for the Co • 〈◊〉 of a Falſhood. For Satan and all Nature are under 〈…〉 of God. It is quite abſurd to ſuppoſe that the g • 〈…〉 infinitely powerful, wiſe and good, would permit Satan to work Miracles, and thus to counterfeit his Seal, w • interpoſing and giving more glorious and inconte • Evidence to the Truth. For then, God would leave us under 〈◊〉 abſolute Neceſſity of being deceived, and ſo could not, 〈…〉 with his Juſtice, puniſh us for our Miſtakes. W • • e the Lord was pleaſed to permit the Egyptian Mag • to work ſtrange Wonders, he enabled Moſes to triumph over them and confound them, by much more glorious 〈◊〉 , w • h they could not by all their Encantments 〈◊〉 . Satan's Miracles are rightly • led lying Wonders it t • Scriptures: It carefully examined, they will generally 〈…〉 ſeeming and counterfeit Miracles. Whereas the Miracles, which God his wrought for Confirmation of the Scriptures of Truth, afford the moſt infallible Certainty and glorious Evidence, that they are divine.

The Spirit of God, according to my Doctrine, only gives Men Eyes to 〈◊〉 , and a Heart to underſtand and reliſh the glori • us Truths which are in the Scriptures. Thus then Men may eſcape M • , as far as it is poſſible for Creatures of our M • and in our Circum • to e • e them by 〈◊〉 to the written Word of God and obeying that S • , that Scripture • e Office is to lo • Men to the ſaving Knowledge of the Truths cont • d in this ſacred Book.

As the Spirit of God enlightens Men's 〈◊〉 in what God has reve • in his Word, it 〈◊〉 natural for Satan, who endeavours to h • utmoſt to 〈◊〉 this good Spirit, to keep Men from this divine Light. 〈◊〉 is the Prince of Darkneſs: His Kingdom is the Kingdom of Darkneſs: His Intereſt is greatly ſupported the World by keeping ſuch a large Part of it i • 〈◊〉 • oſt ab • t State of 〈◊〉 • rance. As Schools and Colleges 〈…〉 Means to baniſh Ignorance and promote uſeful I 〈◊〉 and Knowledge in the World, no Doubt Satan 〈…〉 violent Grud • , and would deſtroy them all, if it • y in his Power, that Mankind might be redued to groſs Heathen Darkneſs. Then he would rule over them with more Eaſe and greater Rigour, as he does over the miſerable Nations of Africa, and as he did over the poor Indians in America, before the Arrival of the Engliſh. Hence it is no difficult Thing for an intelligent Chriſtian to find out, whoſe Cauſe Enthuſiaſts and Deiſts are promoting, while they declaim with great Warmth againſt Learning, and repreſent the learned as the worſt of all Men. See Lord Bolingbrook's Writings, as alſo Barclay, Frothingham, &c. &c.

But Satan has ſtill a more inveterate Grudge and bitter Rancour againſt the Scriptures, becauſe they are the principal Means which God has uſed to reſcue Mankind from his Tyranny. This is repreſented in a very ſtriking Manner, in that emblematical Viſion, which the Apoſtle John ſaw of the Church of Chriſt, and of Satan's powerful and malicious Aſſaults againſt her. Rev. xii. The Dragon was wroth with the Woman, and went to make War with the Remnant of her Seed, which keep the Commandments of God, and ha • 〈◊〉 Teſtimony of Jeſus. Their keeping the Commandments of God. and faithfully retaining the Teſtimony, the pure Goſpel of Jeſus Chriſt, was the great Provocation which filled him with ſuch implacable Reſentment againſt them.

It is certain that every Artifice which Wit and Malice can invent has been uſed againſt the Scriptures. Sometimes they have been ſecreted from the common People, by not being allowed to be tranſlated into vulgar Languages. Sometimes Religion has been cumbered with ſuch a Load of ſupplementary Traditions, Canons, Rites and Ceremonies, as among the Jews, Papiſts, &c. that the pure written Word of God has been but little regarded. While ſome profeſſing Chriſtians have zealouſly contended about their own Additions and Appendixes, they have, as might be juſtly expected, overlooked or forgotten the Scriptures themſelves, at leaſt the more weighty Matters contained in them, Judgment, Mercy, Faith and the Love of God, and of Men too.—Since the Reſurrection of Letters when the Scriptures could be no longer ſecreted, Things have took another Turn. Many have become Deiſts and employed all their Subtilty and Malice in raiſing Cavils againſt the Scriptures, and hindering Men from believing them. And though there have been many Commentators who have done excellent Service in explaining the Scriptures, yet it is alſo evident that many have been as buſily employed in perverting them by wrong Interpretations and forced Comments. See the voluminous Annotations of the Jeſuits, &c. 'Twould perhaps be injurious to ſuppoſe, that theſe Perſons were ſenſible they were under the Influence of Satan. No; Had they known this, they would not have been thus deceived. But is it not greatly probable that the Cavils againſt, and Perverſions of Scripture have in ſome Meaſure proceeded from his ſecret Influence; ſince he is very ſkilful, as appears from his tempting Chriſt, in putting wrong Senſes on the Scriptures, and is extremely enraged againſt them?

Where ſuch Methods were not likely to ſucceed, he has poſſeſſed Men's Minds with the Notion of immediate Revelations, Impulſes, Viſions, Propheſyings, &c. When Perſons give Heed to ſuch extraordinary Things, they ſoon imagine they are wiſer than their ordinary Teachers, and can't be much edified by the plain written Word. They have much more Light about themſelves, and others, and can ſee their Duty in any Particular Caſe more clearly, by having it immediately revealed to them. When Satan transformed into an Angel of Light, is permitted to deceive Men by falſe Light, no Doubt he ſuits his Revelations, Impulſes and Diſcoveries, to the diſordered Fancies of his Followers. And when the Palate and Stomach are greatly diſordered, wholſome Food will not be reliſhed. If Men's Heads become giddy and their Imaginations wild; the plain Truths of the Goſpel will not pleaſe them. The Preaching of Chriſt crucified is a low Thing, for which they have no Reliſh. And indeed the plain general Truths of the Goſpel have no Tendency to eſtabliſh them in their fond Conceits. Nothing but Diſcourſes about wonderful Experiences, walking in God's Light, the Travel of the Church, and Revelations and Fellowſhips will nouriſh ſuch Perſons. The World never loved that a crucified Chriſt ſhould be preached. 1 Cor. i. 23, 24. It was a Stumbling Block to the Jews, and Fooliſhneſs to the Greeks. None but the effectually called ſaw the Excellency of ſuch Preaching; ſo that it is not at all ſtrange that many are diſguſted with it in the preſent Day. But let it be remembered, that if the Goſpel be hid, it is hid to them that are loſt, in whom the god of this World hath blinded the Minds of them which believe not, leſt the Light of the glorious Goſpel of Chriſt who is the Image of God ſhould ſhine unto them.

Many of you, I believe, are not remarkably influenced by the powerful Agency of any Spirit. Whatever Truth there may be in what your famous Barclay See Barclay's Apol. Prop xi. and others relate about extraordinary Things, that were evident among you at firſt in your Meetings; your Spirit has greatly withdrawn theſe powerful Agitations from which you are called Quakers, or Tremblers. I heartily agree with this famous Apologiſt that your ſilent Meetings are as much for Edification as any among you. For the Inſtructions and Preaching of ſuch as pretend to be moved by the Spirit are ſo trifling and inſipid, that it is ſtrange how any rational Beings can gravely attend upon them. Since the Spirit your Speakers are moved and led by is evidently a fooliſh Spirit; I likewiſe agree with this Writer that the beſt Preparation for your Worſhip in general, is a Man's abſtaining from his own Thoughts and Imaginations and from all the Self-Workings and Motions of his own Mind, as well in Things materially good as evil. For if Men would allow themſelves to think and reaſon they muſt diſcover the groſs Abſurdity of ſuch Worſhip.—After all the fine Things Barclay has ſaid of your dumb Meetings, they are really but dumb Meetings, a Way of Worſhip more adapted to the Brutes that are not endowed with the Power of Speech, than to Mankind, whoſe Tongue is a Part of their Glory. When therefore you are about to transform yourſelves like Dumb Creatures that have no Underſtanding, it is no Doubt the moſt ſuitable Preparation for this unreaſonable Service to forbare thinking as much as poſſible.

The inward Light, which many of you harp ſo much on, is Nothing but mere natural Conſcience which remains in the worſt of Men. Your great Miſtake in this Matter lies in taking the Dictates of your own Minds and Fancies for the Inſpirations of the Holy Ghoſt. Some of the Deiſts talk as high about inward Light as Enthuſiaſts. The Teachers of all your various Sects would do well to read, and ſeriouſly conſider the following Paſſage in Ezekiel. Thus ſaith the Lord God, Wo unto the fooliſh Prophets, that follow their own Spirit, and have ſeen Nothing.— They have ſeen Vanity, and lying Divination, ſaying, the Lord ſaith; and the Lord hath not ſent them, and they have made others to hope that they would confirm the Word, &c. Ezek xiii.

In ſome Inſtances your Impulſes and Revelations evidently proceed from Infirmities and Diſtempers of Body, as Melancholy, Vapours, Diſtraction. And yet it is not impoſſible, that as Satan has a ſincere Hatred to Mankind, he may improve ſuch Times as they are leaſt able to obſerve and reſiſt his Temptations, in inſtil his Suggeſtions into their Minds that he may deceive them

But in many Caſes, I make no Doubt, there has been and ſtill is ſomething remarkable of a powerful and ſupernatural Agency on the Minds of ſome of you: That you really have Things revealed to you in an immediate Way, and have ſtrong Impulſes on your Minds far beyond what mere Imagination could poſſibly work. And I think it appears evident from what has been ſaid, that all ſuch Revelations and Impulſes ordinarily come from Satan. For ſince the Scriptures, are a ſufficient and perfect Rule; all other Revelations are needleſs, unwarrantable and contrary to Scripture. God has not confirmed any other Revelation relative to Salvation with Miracles. Therefore they don't bear his Mark and Seal. Now ſince they don't come from God, from whom can they come, but from the Evil Spirit.

Ob. It is ſaid in Joel, It ſhall come to paſs afterwards that I will pour out my Spirit upon all Fleſh, and your Sons and your Daughters ſhall Propheſy, your old Men ſhall dream Dreams and your young Men ſhall ſee Viſions. And alſo upon the Servants and upon the Handmaids in thoſe Days will I pour out my Spirit.

To this I anſwer, it is really aſtoniſhing that any Perſon, who has ever read the New Teſtament, could alledge this Paſſage to prove, that immediate Revelations and Propheſyings may be expected in our Times. For does not the Apoſtle Peter expreſsly aſſure us, that this Prophecy of Joel was fulfilled in his Time, in the laſt Days of the Jewiſh Diſpenſation. See his Diſcourſe upon it at large. Acts ii.

Now, if this Prophecy was fulfilled in the Apoſtle's Time, what immediate Reference can it have to us? 'Twas foretold that Sarah ſhould have a Son. When Iſaac was born this Prophecy was fulfilled. Can any Woman now a Days infer from this, that ſhe herſelf ſhall have a Son? With equal Propriety this Prophecy of Joel, which was fulfilled in Peter's Time, is brought to prove, we may expect Men and Women to be endowed with the Gift of Prophecy in our Day.

At the firſt planting of Chriſtianity in the World, before Churches were regularly gathered, the Nations were quite ignorant of the Goſpel; and being devoted to their own ſuperſtitious Notions of Religion were extremely prejudiced againſt all Attempts that were made to change their religious Ceremonies, eſpecially againſt the Followers of Jeſus of Nazareth who was crucified. The firſt Preachers of Chriſtianity were placed in the moſt extraordinary Circumſtances, having to attack all the Prejudices and Ignorance and Wickedneſs of the whole World, and that, without the Countenance of any civil Authority. Nay, the civil Powers exerted themſelves to the utmoſt, to prevent the Spread of Chriſtianity, perſecuting the Preachers of the Goſpel to Death.

'Twas therefore agreeable to the Wiſdom and Goodneſs of God to endow the firſt Preachers of the Goſpel with extraordinary Gifts, ſuited to the extraordinary Circumſtances in which they were placed. Among theſe extraordinary Gifts that of Prophecy was one. Their Prophecies, when they were fulfilled, afforded a ſtriking Proof, to thoſe who were acquainted with them, of the Truth of their Doctrine. The Prophets who were raiſed up in the firſt Days of the Goſpel were likewiſe endowed with the Power of working Miracles, they could give ſupernatural Evidence that they were divinely inſpired ſufficient to ſatisfy an honeſt Enquirer. With Reference to theſe the Apoſtle gives that Direction, Deſpiſe not Propheſyings. So that they are greatly miſtaken, who imagine this Text has any ſpecial Reference to our Times. 'Tis readily granted there were Prophets in the firſt and extraordinary Days of the Goſpel, and Chriſtians were warned not to deſpiſe their Propheſyings. And what then? what would you i • from this? That there ſhould be Prophets now, when the Scriptures are compleated, and Churches regularly ſettled and ſupplied with a learned, orthodox and godly Miniſtry? By the ſame Method of Reaſoning you may alſo infer, that becauſe Nehemiah, his Servants and the Men of the Guard, in an extraordinary Time, did not put off their Cloaths, except for waſhing, you ſhould not put off yours now, but keep them on Night and Day.

But would you in ſober Blood attempt to prove from Scripture that there are Prophets, when it is certain and plain Matter of Fact, that there are none? Your Reaſoning, if it proved any Thing, would prove that the Scriptures are not true, ſince it is inconteſtably evident, that they are not fulfilled in your Senſe of them. For where are your Prophets? What Events have they foretold? Have their Predictions been fulfilled?

I have heard of many and read ſundry Propheſies in late Years. Some of you, I have been informed, propheſied, that the French would deſtroy New-England, becauſe its Inhabitants would not turn to you. Others of you 'tis ſaid, propheſied that ſuch and ſuch Perſons would not die. Others have propheſied, that in a ſhort Time the Lord would convert all our Churches to your Notions. But theſe Propheſies have been moſt plainly contradicted by the Event and proved to be falſe.

A remarkable Diſcovery of the Falſehood of your Propheſies happened ſome Time ſince in your predicting that Mr. Elihu Dagget was to be a Miniſter among you. This was revealed to ſundry. They examined their Revelations by ſeparatiſh Rules and found them to be right. They were ſo confident of the Truth of their Revelations, ſo certain their Predictions would be fulfilled, that they appointed a Day to ordain him. Vaſt Crouds of People aſſembled to ſee his Ordination. But Mr. Dagget himſelf refuſed to be ordained, ſaying it was not revealed to him, that he muſt be their Miniſter. They exhorted him, and prayed over him, 'till they were tired; but he could get no Light; ſo that they were obliged to return home ſhamefully diſappointed, proving themſelves to be falſe Prophets. For if their Prophecy had been from God, he would have given Mr. Dagge • a Diſpoſition to have complied; ſince the Preparation of the Heart in Man, and the Anſwer of the Tongue is from the Lord. He never ſuffered any of his Words to fall to the Ground. God was never deceived nor fruſtrated.

As to what is reported about your foretelling that ſome particular Perſons would be converted, which Predictions are pretended to be fulfilled, this may be contrived and publiſhed to give ſome Reputation to your Scheme among ſome undiſcerning Perſons; but is in reality a Piece of Deluſion. For you cannot know that ſuch particular Perſons are converted. It is great Preſumption for you to pretend to know certainly who are truly converted, when God has declared in the ſtrongeſt Terms, Jer. xvii. 8, 9. that the Heart is deceitful above all Things and deſperately wicked, who can know it? I the Lord ſearch the Heart. So that this is to prove a Prediction to be certainly fulfilled by an Event, which you cannot • oſſibly know, whether it is ſo or not.

If you ſhould pretend God has revealed it to you they are converted, then work Miracles to prove the Revelation comes from God, and not from the Devil. What ſignifies your Witneſſing for one another, and Fellowſhip with another's Spirits? How often have you witneſſed for ſome, whom you muſt own have turned Apoſtates, and however loth you may be muſt witneſs againſt them. When you bear certain Witneſs, that a Man is converted, and afterwards certain Witneſs that he is not, this ſhews your Witneſs is not worth a Straw. How often have you been deceived in your Declarations about Converts?

For any Thing that I ſee, the Devil might reval it to you, that ſuch and ſuch Perſons would be converted; and then, transforming himſelf into an Angel of Light might deceive them, with a falſe Converſion to carry on his Deſigns the more plauſibly.

III.

There are ſundry Perſons belonging to theſe Sects, who will not own that they look for immediate Revelations and Impulſes, but for the Influences of the Spirit to enlighten their Minds in the Scriptures. They call the Impreſſions they have on their Minds the Operations of the Spirit. 'Tis neceſſary to point out ſome Things, which they look on as certain Evidences their Impreſſions came from the Spirit of God, and which yet are no good Proof at all.

1. Some imagine that when a Scripture is impreſſed on their Minds, this Impreſſion muſt certainly be from God. They think Satan cannot meddle with Scripture. But this is a great Miſtake. Did not Satan enforce his Temptations on our Saviour by Texts of Scripture? and is it not evident from the Narrative of John Lewis, that he was impoſed on and deluded by Satan ſuggeſting and impreſſing Texts of Scripture on his Mind?

2. Others look upon the Power or Force, with which a Scripture comes to them and is impreſſed on their Minds, as an unqueſtionable Evidence, that the Impreſſion is from God. Is not this the chief Evidence which many of you truſt to, when you would prove that your Impreſſions and Interpretations of Scripture are from above? Have not ſundry of you ſeparated from us, becauſe it was ſtrongly impreſſed on your Minds that you muſt leave us? Theſe Impreſſions are ſometimes ſo powerful as greatly to affect your Bodies. Hence your ridiculous Motions, Rockings, Twiſtings, Jumpings &c. in your pretended religious Meetings and Exerciſes.

There is no Doubt to be made but the Spirit of God could impreſs divine Truths with ſuch Force on our Minds, as would not only greatly affect, but even diſſolve our weak Frame. But as he knows our Make, there is Reaſon to think that he does not ordinarily exert much Force, ſo as violently to agitate the Body in beſtowing his converting and ſanctifying Influences. The Viſions of Iſaiah, Ezekiel, Daniel, Paul and John, were very extraordinary indeed, and not to be commonly expected. Such Extraordinaries are not neceſſary for Salvation. The Divine Spirit enlightens the Mind in a gentle Manner which but ſeldom agitates the Body. Divine Light poured into the Mind diſcovers the Way, the Man's Judgment is convinced, his Objections vaniſh, he readily complies. So that there is no Need of any forcible Preſſure on his Body to compel him. Whereas when Satan leads Perſons to any Thing, ſince he has no Divine Light to diſcover Truth to them, it is natural to ſuppoſe he uſes, if permitted, a Sort of a Force, ſomething like the Charming or Enchanting of Serpents, when they bring Birds into their very Mouths.

This Matter, I think, is fully illuſtrated and proved by the following Scriptures. 1 Kings xix. 11.13. And behold the Lord paſſed by, and a great and ſtrong Wind rent the Mountains, and brake in Pieces the Rocks before the Lord; but the Lord was not in the Wind: and after the Wind an Earthquake; but the Lord was not in the Earthquake: and after the Earthquake a Fire; but the Lord was not in the Fire: and after the Fire a ſtill ſmall Voice. And it was ſo when Elijah heard it that he wrapped his Face in his Mantle and ſtood in the Entring in of the Cave. The Lord was not in thoſe powerful ſhocking Convulſions. But he was with the ſtill ſmall Voice.

When the Spirit was pleaſed to grant the Church immediate Revelations and Prophecies, in the firſt Days of the Goſpel, the Apoſtle gives the following Directions. 1 Cor. xvi. 30.32. If any Thing be revealed to another that ſitteth by, let the Firſt hold his Peace. For ye may all Prophecy one by one, that all may learn, and all may be comforted. And the Spirits of the Prophets are ſubject to the Prophets. Which Clauſe Dr. Doddridge thus paraphraſes; There is no Impoſſibility of doing this; for the Spirit of God that inſpires you, is not a wild irreſiſtible Impulſe, like that by which the Pythian Prieſteſs, and others who profeſs Inſpiration and Prophecy among the Gentiles, pretend to be agitated; but the-Spirits or Inſpirations of the Chriſtian Prophets produce thoſe calm Emotions which are ſubject to the Prophets.

Satan is a very powerful Being, having been one of the Chief of the Angels, that "excell in Strength." We read 11 Theſſ. ii. 9, 10. of one whoſe coming is after the Working of Satan, with all Power;" and that "ſome would be given up to ſtrong Deluſions. So that the Power, Strength or Force, with which any particular Text of Scripture is ſuggeſſed to a Man, and borne in upon his Mind, cannot be juſtly looked upon as a certain diſtinguiſhing Evidence, that the Impreſſion is from God.

3. Hence, we learn, what to think of that which others mention as a Mark that their Impreſſions come from God, viz. that they have ſtrong Oppoſition againſt them, that they ſtrive and ſtruggle to reſiſt, but at length are compelled by the Force and Weight which they feel, to yield. 'Tis to be obſerved, that all this Oppoſition, which theſe Perſons ſpeak of, is after they have had their Impreſſions, after they ſee and know that they are clearly taught their Duty in ſuch Inſtances. But the Spirit of God teaches Men, by renewing their Minds, and enlightning their Underſtandings in the Truth. Theſe Operations of the Spirit remove Men's Oppoſition to the Truth. So that it is ſtrange that Perſons ſhould feel this Oppoſition to the Teachings of the true Spirit, and feel it exceeding ſtrong too; yea, and to be overcome at laſt rather by ſome unaccountable Force upon the Body, than Light and Reaſon diſcovered to the Mind.

There is a Diſpoſition in Men, by Nature to reſiſt the Spirit, That is, their ſinful Luſts and Inclinations are contrary to God and Holineſs. The Oppoſition of Sinners to the Spirit ariſes from their Luſts and Ignorance. But the Oppoſition which theſe Perſons mention, ſo far as I can judge from their Deſcription of it, is the Oppoſition, their better Reaſon and Conſcience make againſt their Impreſſions. I wiſh this Matter may be as ſeriouſly and candidly conſidered, as its Importance requires.—Theſe are two very different Sorts of Oppoſition, and I think might be clearly diſtinguiſhed, if thoroughly examined.

Oppoſition to the Admonitions of the Spirit by the written. Word ſet home on the Heart, becauſe they are contrary to Men's ſinful Luſts, is very common. It is often reproved in the Scriptures, and is beyond all Controverſy a very ſinful Oppoſition. But there may alſo be, yea often are ſtrange and abſurd Impreſſions on Men's Minds, which their Conſcience and Reaſon can't but oppoſe. They don't really ſee the Thing impreſſed on their Minds to be right, and they have not ſufficient Evidence that the Impreſſion comes from God. For this would ordinarily remove their Oppoſition, as in Paul's Caſe. If therefore the Oppoſition ariſeth from Men's Reaſon and Conſcience, I don't ſee, how they can make this any Mark at all of the Impreſſions coming from God. I ſhould rather think, it was an Evidence of its coming from Satan; ſince the Spirit of God conſtantly applies, in his teaching Men by Scripture, to Men's Conſciences, and ſhews them ſufficient Reaſons to prove that the Things, he urges them to, are right; and thus leaves them without Excuſe. Whereas Satan hurries Men along blindfold.

Virgil, the celebrated Heathen Poet, deſcribes the Sibyl, the Prieſteſs of the Idol-Apollo, as ſtruggling violently under the powerful Impreſſions of the Evil Spirit. They who were poſſeſſed with Evil Spirits in the Days of Chriſt, ſtruggled againſt their violent Agitations, as we are informed by the Evangeliſts. John Lewis ſay, I did ſeveral Times between the firſt Impulſe and the Execution of the horrid Deed ſtrive to reſiſt.

But the Apoſtles, when they were called by Chriſt, immediately without manifeſting any Oppoſition obeyed his Divine Call. Who was a more violent Oppoſer of Jeſus of Nazareth, and his Followers, than the Apoſtle Paul in his Unbelief? Yet as ſoon as he was commanded by Chriſt, he immediately obeyed. We don't read, that he ſtrove and ſtruggled againſt the Divine Command. His Oppoſition though very violent before, was then inſtantly removed. He immediately obeyed the heavenly Viſion. Is it not aſtoniſhing that Oppoſition to Impreſſions ſhould be made a certain Evidence of their coming from God!

4. Others imagine that their ſuffering Reproach for following their Impreſſions, is a good Proof of their proceeding from the divine Spirit; ſince the World has a Diſreliſh for the Things of the Spirit of God. Hence, ſome make a great Outcry about Peſecution, as if they were violently abuſed and perſecuted, becauſe they don't enjoy ſuch great Immunities and Privileges, as the regular eſtabliſhed Churches in the Colony. They magnify theſe Things, and the Reproaches and Ridicule, they meet with for their Follies, are very grievous Oppreſſions and ſore Perſecutions. Whereas there is no Part of the World that enjoys Liberty more fully than the Britiſh Colonies. We may ſay with the greateſt Propriety in the Words of Peter, 1 Peter iii. 13. Who is he that will harm you if ye be Followers of that which is good. According to him it is not true, that the World is always diſpoſed openly to perſecute Men becauſe they are good. In Times of Perſecution, good Men are repreſented as Evil, before they are perſecuted.

The Oppoſition and Enmity, which natural Men have to the Goſpel in Chriſtian Countries, and in Lands of Liberty, conſiſts rather in the Ignorance of their Minds, and Contrariety of their Hearts, Wills and Luſts to God and Chriſt, than in open Perſecution of true Saints. There are many unconverted Perſons who on one Account and another have a great Regard for Men, who are eminently religious. The Children of Heth, who were Heathens eſteemed and honoured Abraham. Gen. xx. 3. Saul who was a wicked King honoured the holy Prophet Samuel.

But it is certain, that while Reaſon remains in the World, Follies and Inconſiſtencies in Conduct will expoſe Men to Ridicule. There is no Poſſibility of helping this. But what ſpecial Virtue there is in being thus ridiculous, I am yet to learn. What Glory, ſays Peter, is it if when ye be buffeted for your Faults, ye take it patiently? Moſt certainly then there is much leſs Glory, when you bear your deſerved Reproaches with great Impatience; and retaliate them fourfold with Bitterneſs and Railing, which your Neighbours can teſtify is your conſtant Practice.

5. Others look on the great Zeal with which they are filled, in Conſequence of their Impreſſions, as a certain Proof of their coming from God. It is readily granted, that Men ſhould be very zealous about Religion, and that good Men, who are quickened by the Spirit, are filled with much holy Zeal. This Zeal proceeds from the ſaving Knowledge of God through Chriſt, and diſpoſes the Man who has it to have a tender Concern for the divine Glory, and hearty Charity or Love for Mankind, and it is always regulated by the Rules contained in the written Word of God. Right Zeal, like the Wiſdom that is from above, ſhould be firſt pure, then peaceable, gentle, and eaſy to be intreated, full of Mercy and good Fruits, without Partiality and without Hypocriſy.

It ſhould be remembered, that the ſenſible Motions of the Blood and animal Spirits, which ordinarily accompany Zeal, depend in a great Meaſure on the Conſtitution of the Body; and will be very different in different Perſons, who are equally religious according to their reſpective Conſtitutions. Hence, it is difficult to judge of the Affections of others, from the viſible Diſcoveries, they make of their Zeal. The Apoſtle Peter was a Man of a natural warm Make: The Apoſtle John was of a meek and gentle Spirit. He was of a calm and pacifick Temper; yet it does not appear that the zealous and forward Peter was a more eminent Saint, or really more engaged in Religion, than the meek and humble John. Each of them had his peculiar Gift in which he excelled. Peter had been much to blame if he had diſpiſed John.

The Scriptures and the Reaſon of Things inform us, there is a falſe Zeal as well as a true. Perſons may be very zealous about their Religion, who are quite Strangers to the Influences of the holy Spirit. Were not Baal's Prophets extremely zealous in Elijah's Time about their own Religion? about the Credit of their Worſhip and favourite Idol? And was not Jezebel equally engaged? Jehu does not appear to have been ſincerely religious; yet he was ready to call upon others to come and ſee his Zeal for the Lord. Were not the Scribes and Phariſees ignorant of Chriſt the Lord of Glory? yet who were more zealous than they? How much engaged were they to make Proſelytes, and encreaſe their Number? They would compaſs Sea and Land to gain one new Diſciple. Yea, in the Height of their ignorant Zeal, they crucified Chriſt himſelf. As true Zeal is always an Attendant of true Religion; ſo falſe Zeal conſtantly accompanies Deluſion, otherwiſe the Counterfeit would be very imperfect. And indeed there is no Branch of the Chriſtian Character that is more eaſily, and commonly Counterfeited than Zeal, as appears from the foregoing Inſtances.

Pride and Self-Will in Men, if they are oppoſed, will often make them zealous. Oppoſition ſtirs Men's Angry Paſſions, and frequently enflames them with burning Zeal againſt their Adverſaries.

It is certain that Perſons may do a great Deal at heating their own Fancies, and kindling the Fire of Enthuſiaſm by their own Induſtry and Labour. Thoſe who have not been acquainted with ſuch Things, would be ſurprized to ſee what labouring and toiling will do at raiſing forced Tranſports. And may not Satan be ready to blow this Wild-Fire. The Indian S • ge • and to work themſelves up into a Sort of Enthuſiaſm and Rapture at their Entertainments, as appears from ſome of their Reveries and Speeches. See the Hiſtory of Capt. Breton. Let. viii.

When Perſons have embibed the Notion, which it is to be feared the greater Part of you have, that bodily Exerciſe is a principal • art of eminent Holineſs; when the Heads of your Parties cenſure and condemn all reaſonable Religion and ſolid Piety as ſtupid, lifeleſs and dead Services; and recommend extravagant Rants by their Examples and Exhortations, as the higheſt Devotion, practically teaching that in Order to ſerve God acceptably, you muſt firſt get tranſported beyond all Appearance of Reaſon; it is not at all wonderful, if many who have no real Senſe of Divine Things on their Minds ſhould try to force and work themſelves up to ſuch wild Frenzies. But all ſober, underſtanding Chriſtians ſee there is ſomething extremely odious in this mechanical or forced Zeal. Such Zeal is doubtleſs one of the greateſt Indignities that can be offered to a jealous God.

But not to enlarge on this, ſince extraordinary Heat and Zeal may proceed from a warm Imagination worked up by Men's own Labour and Induſtry; ſince it may be raiſed by the Agency of Satan; it cannot be allowed to be any certain Mark that the Impreſſions, which it accompanies, come from God. When Men's Zeal ſtirs them up to Extravagancies, it may be looked on as an Evidence, they are not then moved by divine Influences. For the Spirit has expreſsly revealed that God is not the Author of Confuſion but of Peace, as in all Churches of the Saints. 1 Cor. xiv. 33. So that according to this Text i • any pretended religious Aſſemblies, allow and approve of Diſorders and Confuſions they are not to be accounted Churches of Saints. They are not to be owned as Churches of Chriſt at all, ſo far forth as they countenance Diſorders.

6. Others pretend, that their Impreſſions make them exceeding humble. I readily grant that true Humility is a good Evidence. For it is not probable, that Satan, the proud Spirit, would try to make Men truly humble. But it is one Thing for Men to be really humble, and another to ſay and profeſs they are ſo

There is ſomething ſo very abominable and ſhockingly monſtrous in Pride, it renders a Perſon ſo like the Devil, that few or none will ever profeſs they are proud. According to my Obſervations, Men generally make ſome Pretenſions to Humility; ſo that your profeſſing that your Impreſſions make you very humble, is no ſufficient Evidence that you are ſo. When a Man profeſſes to be very humble, this is the ſame Thing as to profeſs in other Words, that he is a very excellent Chriſtian. And may not a Man who has much ſpiritual Pride, and only a Shew of Humanity profeſs this?

If you were really humble, how came you to be ſo wiſe in your own Conceits, and to have ſuch a high Opinion of your own Gifts, Experiences and Graces? And ſo much Contempt for all but yourſelves? Whence is it, that you don't pay any Regard to the Reaſons and Judgment of any Man or Number of Men, let them be never ſo wiſe, learned and godly; but trample on all Churches, and their Determinations, but your own, with the greateſt Diſdain? Did you not make this one grand Plea for your Separations from us, that our Churches were not pure enough for ſuch holy Perſons as you? Were you not afraid ſuch eminent Saints as you would be poluted by having Communion with ſuch Sinners, as you think we are? Is it not then a downright barefaced Inſult on common Senſe, for you to pretend to Humility, when your whole Conduct loudly declares that you are lifted up beyond Meaſure with Pride? But probably it was powerfully impreſſed on your Minds, you were more excellent than your Neighbours. If you had ſuch an Impreſſion on your Minds, your own Conſcience and Reaſon doutleſs oppoſed it at firſt, becauſe there were ſundry Things that rendered it very improbable. But there was ſomething ſo agreeable in the Impreſſion, you at length gave Way to it, and now act upon it.

Now can you think, can any Body believe, that an Impreſſion, that has puffed you up with Pride, and inſpired you with Diſdain towards Thouſands that are really ſuperior to you, could come from God?

What tho' you deſpiſe fine Cloaths, and new Faſhions, and exclaim againſt them? You may take as much Pride in railing againſt them, as others do in following them. Reaſon and common Senſe plainly direct Perſons to appear in that Dreſs, in which they are likely to be leaſt ſtared at, and talked about; ſince there are but few, who have Merit enough to ſupport an extraordinary Character. When Perſons dreſs above or below what is accounted ſuitable for their Eſtates and Stations, in the Place and Age where they live, they are Offenders againſt this Rule, and are often puniſhed by Ridicule.

Modeſt Apparel is recommended by the Scriptures, which are the Standard of good Senſe, as well as Religion. Unaffected Neatneſs is celebrated as the Perfection of Dreſs by the beſt Judges. Women who are really beautiful need not, and thoſe who are truly virtuous will not, greatly ſtudy to outdo others in Finery and Faſhions; unleſs they have a ſtrong Tincture of Vanity, or a wrong Taſte. They would not be the leſs amiable, tho' they ſhould not conform to the Faſhions, that are contrary to common Senſe, private Beauty and Family Conveniency. But if ſuch, as have but little Virtue, and Beauty, ſhould try to recommend themſelves by extravagant Finery, dreſſing even beyond the Faſhion, however inconvenient and ridiculous it may be, they would commonly find themſelves ſadly diſappointed; ſince hereby, they would make a glaring Diſcovery of their exceſſive Vanity, Want of Senſe and true Taſte. Extravagance in Dreſs is ſtill more abſurd in Men. What a ſorry Character do Pops ſuſtain? 'Tis a Pity they are not always mortified by Neglect or Ridicule, which they ſo juſtly merit with great Pains and Expence.

But ſince Mankind are proud of many Things beſides Cloaths, it will not follow, that all, who rail againſt Finery and new Faſhions are truly humble. Some may do this to make a Righteouſneſs of their Zeal againſt Foppery. Some may from merefullenneſs put on Rags, when they ſee others glare in Robes. But in true Humility the Mind is humbled, bro't to a meek and lowly temper. Such Perſons are poor in Spirit, diffident of their own Wiſdom, and ready to eſteem others better than themſelves, but not forward to exerciſe themſelves in great Matters, or Things too high for them. Pſalm cxxxi.

As Pride often appears in exceſſive Finery, 'tis not improbable that ſome Hypocrites may attempt to counterfeit the amiable Grace of Humility by a mean and ſordid Dreſs. It is certain ſome Superſtitious Devotees among Heathens and Papiſts have carried this to a very great Height. As Examples are ſometimes more ſtriking than reaſoning, I ſhall give a notable one in the famous Abbe de Paris, from Doct. Leland, with ſome of his Remarks upon it. See his View of Deiſtical Writers. 1 Vol. Letter xxi.

He was the eldeſt Son of an ancient, rich, and honorable Family, and therefore born to an opulent Fortune: though his Father, when he ſaw his turn of Mind, very prudently left him but a Part of it, and that in the Hands of his younger Brother. But though he ſtill had an ample Proviſion made for him, he voluntarily deprived himſelf of all the Conveniences and even the Neceſſaries of Life. He choſe one obſcure Hole or Cottage after another to live in, and often mixed with Beggars, whom he reſembled ſo much in his Cuſtoms, ſordid and tattered Garb, and whole Manner of his Life, that he was ſometimes taken for one, and was never better pleaſed, than when this expoſed him in the Streets and Ways to Deriſion and Contempt. Poverty was what he ſo much affected, that though he applied to his Brother for what his Father had left him, yet that he might not have the Appearance of being rich, he choſe not to take it as what was legally due to him, but to ſupplicate for it in the humbleſt Terms, as for an Alms freely beſtowed upon a miſerable Object that had nothing of his own. And yet in his laſt Will, he diſpoſed of it as his own to various Uſes as he thought fit, eſpecially for the Benefit of thoſe who had been Sufferers for the Janſeniſts Cauſe. For ſeveral of the laſt Years of his Life he ſeemed to make it his Buſineſs to contrive Ways to weaken, or harraſs, and torture his Body, and thereby haſten his own Death. Whilſt he gave away his Income to the poor, he himſelf voluntarily endured all the Evils and Hardſhips which attended the Extremity of Want and Poverty. Mean and wretched was his Garb, black Bread, Water and Herbs, but without Oil, Salt, or Vinegar, or any Thing to give them Savour, was his only Suſtenance, and that but once a Day. He lay upon the Ground, and was worn away with continual Watchings. After his Death, were found his Hair Shirt, an Iron Croſs, a Girdle, Stomacher and Bracelets of the ſame Metal, all beſtuck with ſharp Points. Theſe were the Inſtruments of Penitence, with which he was wont to chaſtiſe himſelf, the plain Marks of which he bore in his Body. By ſuch a Courſe he brought himſelf not only into great Weakneſs of Body, but into Diſorders of Mind: And this, which was the natural Effect of his Manner of Living, he attributed to the Influence of the Devil, whom God had in juſt Judgment permitted to puniſh him for his Sins. And in enquiring into the Cauſes of divine Diſpleaſure, he fixed upon this, that he had ſtill too great a Love for human Learning and Knowledge, and therefore from thenceforth did all he could to diveſt himſelf of it, and would have ſold his well furniſhed Library, if he had not been prevented by ſome of his Friends, whoſe Intereſt it was to preſerve it. For two Years together he refuſed to come to the holy Supper, under Pretence that it was not lawful for him to come, God having required him to abſtain from it: And it was with great Difficulty that he was brought to it at laſt, by the Threatnings and even Reproaches of his Confeſſor. Finally, that no Kind of Miſery might be wanting to him, he choſe for his Companion to dwell with him in his Cottage, a Man that was looked upon to be crazy, and who treated him in the moſt injurious Manner. He did all he could to hide himſelf from his Friends in one ſorry Cottage after another, and about a Month before his Death fixed himſelf in a little Lodge in the Corner of a Garden, expoſed to the Sun and Wind. When by ſuch Severities he had brought himſelf into an univerſal bad habit of Body, and it was viſible to his Friends, that if he continued in that Courſe he would not long ſupport under it; a Phyſician was called in, who only deſired him to remove to a more commodious Habitation, to allow himſelf more Sleep, and a better Diet, and eſpecially to take nouriſhing Broths for reſtoring his enfebled Conſtitution. But all the Perſwaſions of his Phyſician, Confeſſor, and of his Friends, and the Tears of an only Brother, could not prevail with him to follow an Advice ſo reaſonable and practicable; though he was aſſured, that if he uſe the Method there was great Hope of his Recovery, and that his Life could not be preſerved without it. And when at laſt to ſatisfy their importunity, he ſeemed ſo far to comply, as to be willing to take ſome Broth, it was only an Appearance of complying, for he took Care to give ſuch Orders, to the Perſon who was to prepare it for him, that it really yielded little or no Nouriſhment. Thus it was manifeſt, that he had determined to haſten, as much as in him lay, his own Death. And accordingly he told his Confeſſor, that this Life had nothing in it to make it worth a Chriſtian's Care to preſerve it.

However ſuch Things procured him ſo extraordinary a Reputation that he has paſſed for one of the greateſt Saints that ever appeared in the Chriſtian Church. No ſooner was he dead, but an innumerable Multitude of People ran to his Corpſe, ſome of whom kiſſed his Feet, others cut off Part of his Hair as a Remedy againſt all Manner of Evils,; others bro't Books or Bits of Cloth to touch his Body, as believing it filled with a divine Virtue. Thus were they prepared to believe and expect the moſt wonderful Things—But it cannot in Conſiſtency with Reaſon be ſuppoſed, that God ſhould extraordinarily interpoſe by his own divine Power, to do Honor to the Bones and Aſhes of a Man weak and ſuperſtitious to a Degree of Folly, and who was knowingly and willingly acceſſory to his own Death.

How different is this from the beautiful and noble Idea of Piety and Virtue which the Goſpel furniſheth us with, and from the perfect Pattern of moral Excellency which is ſet us by our Bleſſed Saviour himſelf in his own holy Life and Practices! That the great Apoſtle St. Paul was far from encouraging ſuch Auſterites as tended to hurt and deſtroy the bodily Health, ſufficiently appeareth from the Advice he gave to Timothy, Drink no longer Water, but uſe a little Wine, for thy Stomach's Sake and thine often Infirmities. 1 Tim. v. 23. He condem • eth thoſe that under Pretence of extraordinary Purity, were for obſerving the Ordinances and Traditions of Men, Touch not, taſte not, handle not; and brands their Practice under the Name of Will-Worſhip, a voluntary Humility and Neglecting, or as the Word might be rendered, not ſparing the Body. Col. ii. 20, 21, 22, 23.—

It hath always appeared to me to be the Glory of the Chriſtian Religion, as preſcribed in the New Teſtament, that the Piety it teacheth us is ſolid and rational, remote from all ſuperſtitious Extremes, worthy of a God of infinite Wiſdom and Goodneſs to require, and becoming the true Dignity of the reaſonable Nature. It comprehendeth not only immediate Acts of Devotion towards God, but a diligent Performance of all relative Duties, and the faithful Diſcharge of the various Offices incumbent upon us in the Civil and Social Life. It requireth us indeed to bear with a noble Fortitude the greateſt Evils, when we are regularly called to ſuffer for the Cauſe of God, but not raſhly to expoſe ourſelves to thoſe Evils or to bring them upon ourſelves.

The wiſe and beneficient Author of Nature hath ſtored the whole World about us with a Varietly of Benefits: and can it be thought to be agreeable to his Will, that inſtead of taſting his Goodneſs in the Bleſſings he vouchſafeth us, we ſhould make a Merit of never allowing ourſelves to enjoy them? How much more rational is it to receive thoſe Bleſſings with Thankfulneſs, and enjoy them with Temparence, according to that of St. Paul, Every Creature of God is Good, and Nothing to be refuſed, if it be received with Thankſgiving: For it is ſanctified by the Word of God and Prayer. 1 Tim. iv. 4, 5. Can it be pleaſing to our merciful heavenly Father, that we ſhould not merely humble and chaſten ourſelves on ſpecial Occaſions, but make it our conſtant Buſineſs to torment ourſelves and to impair and deſtroy thoſe Bodies he hath given us, and thereby unfit ourſelves for the proper Offices of Life? Is it reaſonable to imagine, that under the mild Diſpenſation of the Goſpel; which breaths an engenuous and chearful Spirit, and raiſeth us to the noble Liberty of the Children of God, the beſt Way of recommending ourſelves to his Favour ſhould be to deny ourſelves all the Comforts he affordeth us, and to paſs our Lives in perpetual Sadneſs and Abſtinence? Could it be ſaid in that Caſe, that Godlineſs is profitable unto all Things, having the Promiſe of the Life that now is, and of that which is to come? 1 Tim. iv. 8.—It was not indeed till Chriſtians began to degenerate from that lovely Form of rational, ſolid Piety and Virtue, or which Chriſt himſelf exhibited the moſt perfect Example, that they laid ſo mighty a Streſs on thoſe ſevere and rigorous Auſterities, which neither our Saviour nor his Apoſtles had commanded. And in this Reſpect ſome of thoſe, who were antiently deemed heretical Sects, carried it to a greater Degree of Strictneſs than the orthodox themſelves.

7. In fine, many ſuppoſe that if Impreſſions from Scripture draw out their Affections in Love to God and Chriſt, this is a ſure Evidence that they come from the Holy Spirit.

But this is alſo a raſh Concluſion; ſince there is no ſufficient Reaſon to think that Love may not be counterfeited as well as other Graces. A Man may greatly love another, having received a wrong Notion or Idea of him, and yet if he were undeceived and really knew what Sort of a Man he was, his Love would immediately vaniſh 'Tis not Love to God and Chriſt under any Notion that Men may form in their Minds, that will evidence they have ſincere, genuine Love to the true God and his only begotten Son, and prove they are under the Influence of the Good Spirit. When prophane Sinners think (as they generally do) that God is altogether ſuch a one as themſelves, it is natural for them to love him under this Notion. But is there any great Virtue in their Love?

'Atheiſts are few, moſt Nymphs a G • dhead own, 'And Nothing but his Attributes dethrone; 'From Atheiſts far, they ſtedfaſtly believe 'God is, and is Almighty—to forgive. 'His other Excellence they'll not diſpute, 'But Mercy ſure is his chief Attribute. 'Shall Pleaſures of a ſhort Duration chain 'A Lady's Soul in everlaſting Pain? 'No. He's forever in a ſmiling Mood 'He's like themſelves; or how could he be good? 'And they blaſpheme who blacker Schemes ſuppoſe.— 'Devoutly thus Jehovah they depoſe 'The Pure! the Juſt! and ſet up in his Stead 'A Deity that's perfectly well bred. 'Dear T—L—N—! beſure the beſt of Men; 'Nor thought he more than thought great Origon. 'Tho once upon a Time he miſbehaved 'Poor Satan! doubtleſs He'll at Length be ſaved.' DR. YOUNG.

Multitudes of the Jews, while they believed Chriſt would be a temporal Saviour, deliver them from the Roman Yoke, and make them the Lords of the World, loved him very much, and filled the Air with loud Hoſannas in his Praiſe; attending his triumphant Entrance into Jeruſalem. When they found out their Miſtake, they cried out with great Vehemency, crucify him! crucify him! Not this Man but Barabbas. When a Mahometan greatly loves God, becauſe he believes he has provided for him great Quantities of generous Wines, and many fine Women in Paradiſe, what ſpecial Virtue is there in his carnal Affections? I am really very ſerious, when I proſeſs, that ſome of you I here refer to the Moravians. The Reader who would ſee the Grounds of my Suſpicion may peruſe Rimius's Candid Narrative, in which he will find ſundry Paſſages tranſcribed from their Writings, which contain the moſt ſhockingly obſcene Expreſſions, &c. which perhaps ever were penned. ſeem to me to have as carnal Notions of Heaven as the Mahometans.

If a Sinner under ſlight Convictions ſhould have a Diſcovery made to him by the falſe Spirit, from ſome Text of Scripture, that God loved him with a ſpecial Love, and would deliver him from Hell and receive him into Heaven, he would undoubtedly love God under that View. The Principles of natural Gratitude, which are implanted in the human Heart, would immediately produce ſuch a Love as this. Indeed it is 〈◊〉 great Difficulty to perſwade unconverted Sinners, or even thoſe that have but ſlight and partial Convictions, to believe that God has a peculiar Fondneſs for them. But let ſuch Perſons be brought effectually to ſee their exceeding great Sinfulneſs, and the many black Aggravations with which their Sins have been attended, and they'll loſe all this Faith and Love. Nothing can then ſupport them but a real Diſcovery of the glorious Mediator Jeſus Chriſt.

Hence, I don't wonder that ſome of you diſcard Convictions out of your Religion. It muſt be intimated to Sinners that whatever before this Time has been believed to be a Preparation for coming to God is rather an Obſticle. See Rimius's Narrative, 51, 52. And I have heard ſome of the Moravians myſelf find great Fault with preaching any Terrors at all, even to the Unregenerate, So alſo Saltmarſh taught in Cromwell's Time. For there is nothing that would more effectually prevent your falſe Faith, Love and Joy, than thorough Convictions of your exceeding Sinfulneſs.— Legal Convictions let them be ever ſo deep don't make any Attonement for Sin; for then there had been no Need that Chriſt ſhould have died. Neither do they enable a Man to convert himſelf. The Law has Power to ſtay, but it cannot bring to Life again. In Convictions a Man does not prepare himſelf for the Grace of God; but the Spirit of God prepares his own Way, treating the Sinner like a rational Creature, that ſo he may be willing to forſake his Sins, renounce his own Righteouſneſs, and receive and reſt upon Chriſt alone for Salvation. 'Tis the Scripture Doctrine, that the Spirit convinces of Sin, and of Righteouſneſs; that by the Law is the Knowledge of Sin; that Sinners are alive in their own Conceits, 'till the Commandment is ſet home on their Conſciences. John xvi. 8. &c. Rom. iii. 20. and vii. 9. And ſee Dr. Owen on Juſtification, p. 1.—40. And Saxter's Saints Everlaſting Reſt, p. 13. Tho' Perſons may make a Righteouſneſs of ſlight Convictions, yet thorough Conviction is one great Thing which kills their proud Hopes. There is no Probability that ever any Sinner will renounce all Dependence on his own Righteouſneſs, till he is thoroughly convinced by the Law of its utter Inſufficiency. To diſcard Convictions and preaching up the Law in its Purity, Strictneſs and Tenor is an infallible Recipe to feed human Pride—But then Men will be more eaſily perſuaded to believe God loves them, and that Chriſt died for them in particular. Proud Haman thought in his Heart, to whom would the King delight to do Honor more than to myſelf? And indeed if the Antinomian Notion of Faith, viz. a Believing that Chriſt died for me in particular were true, legal Convictions would be the greateſt Obſtacle to it. So that in this the Moravians are by far more conſiſtent with themſelves than other Antinomians. The leſs Senſe a Sinner has of his own Unworthineſs, and the more he values his own Excellency; the more eaſily he can believe, that God has a ſingular Regard for him, and that Chriſt muſt have a peculiar Eſteem for him, and if he died for any Body, beſure for him.

1. Let us now attend a little to the Method in which the Spirit of God teaches Men in his Word.—As there are only general Truths in the Scripture, the Spirit of God enlightens Men's Minds only in general Truths. The Scriptures give us an Account of God, his glorious Perfections and Excellencies. They repreſent his Law to be moſt excellent and important, to be holy, juſt and good. They deſcribe Sin againſt God to be moſt vile and abominable, and conſequently that Sinners are vile and wretched Creatures. They aſſert there is no Door of Hope for Sinners but through Jeſus Chriſt, who being the only begotten Son of God, the Brightneſs of his Glory and the expreſs Image of his Perſon, by himſelf purged our Sins, or made Attonement for them on the Croſs; and that whoſoever believes in this glorious Redeemer ſhall not periſh but have everlaſting Life. Theſe are general Deſcriptions of Perſons and Things conſidered in themſelves.

2. Now when the Spirit of God inſtructs Sinners in the Scriptures, he gives them a real view or Senſe of theſe Things, according to that conſiſtent Scheme which is in the Scriptures. He does not repreſent one Scripture contrary to another. He brings them to have the ſame Notions of theſe important Things, as he has delivered in his Word. They ſee by his Influences that the Deſcriptions, which God has given in the Scriptures, are divinely true. When therefore a Sinner has the ſame Apprehenſions about God, his Law, his own Vileneſs, and the only Way of Salvation by Chriſt, as are delivered in the Scriptures; then he is taught by the Spirit—Such a Man apprehends God to be infinitely excellent and glorious, his Law to moſt pure and holy, worthy of God to reveal; himſelf to be unſpeakeably vile, ungrateful and abominable; yea juſtly liable to God's dreadful Wrath for violating this excellent Law; and that if he were to be condemned to the everlaſting Torments of Hell, it is no more than he juſtly deſerves for diſhonoring a glorious God. He ſees that all the Declarations of God are infallibly true. He believes that Teſtimony which he has borne concerning Jeſus Chriſt. He ſees that this glorious Redeemer has laid a ſufficient Foundation for the Safety of all believing Sinners, that God can be juſt and yet the Juſtifier of every one that believeth in Jeſus; and that whoſoever cometh unto Chriſt, he will in no wiſe caſt outlet him be ever ſo great a Sinner. Thus the Spirit of God teaches Sinners with his Word, bringing them effectually to know and love the Truths which are revealed in the Scriptures, the general Truths of God's holy Word, leading them to have ſuch Views of Things conſidered in themſelves, as are given in the Scriptures. If therefore a Man be conſcious to himſelf, that he apprehends divine Things as they are repreſented in the Scriptures; if he feels himſelf duly influenced by the Goſpel, that the Life which he now lives in the Fleſh, he lives by Faith in the Son of God; then it is evident that he is led by the Spirit of God. For the Goſpel is to them that periſh Fooliſhneſs. They never behold its eminent Glory, they are never duly influenced by it. It is only to thoſe who are ſaved, that the Goſpel is made the Power of God.

As the Spirit of God teaches Men only general Truths from his Word, he does no more by the Sacraments. There is, I apprehend, an intire Correſpondence between the Declarations of the Word of God and the Sacraments. Seals are uſed among Men to confirm Writings, Bonds, Obligations, &c. Thus, King Ahaſuerus confirmed his Commands, which he ſent to the ſeveral Provinces of his large Empire, not only "by writing them in his own Name," but "by ſealing them with his Ring." E • her iii. 12. Now though God's Declarations are worthy of all Acceptation, being ſufficiently credible in themſelves, becauſe of his infallible Truth and Faithfulneſs, yet guilty Sinners have many Fears, and are very prone to diſtruſt his gracious Promiſes; ſo that there is Need of various Sorts of Evidence to induce them to believe, or give hearty Credit to his Goſpel. Hence, God has been pleaſed in Condeſcention to our Weakneſs to affix Baptiſm and the Lord's Supper, by Way of Seals to his Goſpel or new Covenant. Now it is well known that among Mankind the Seal is affixed to the written Agreement, Bond, Indenture, Covenant, and to that only. Nothing is confirmed by the Seal, but what is expreſſed in the written Inſtrument to which it is affixed. And thus God confirms Nothing by the Sacraments, which are the Seals of the New-Teſtament or Covenant, but what he hath written in it. Is it not abſurd to imagine that there can be any Thing ſealed or confirmed by the Sacraments, but what is declared in that Covenant and written Word in the Bible to which they are affixed as Seals?

"This Cup, ſays Chriſt, is the New Teſtament in my Blood;" That is, as commonly explained, the Sacramental-Cup, which repreſents the Blood of Chriſt, is the Seal of the New-Teſtament or Covenant, which is eſtabliſhed by the Blood of Chriſt. God has expreſsly declared, that whoſoever believeth in Chriſt ſhall be ſaved. This is in brief the New-Covenant. God not only reveals this general Truth in Words, but he ſets his Seal to it in the Sacraments; hereby ſolemnly promiſing he will ſave them if they believe in the Senſe of the Goſpel. But he does by no Means ſeal to thoſe that partake of the Sacraments, that they have this Faith. For then he would ſeal ſomething that is not in the Scriptures, and very frequently ſeal what is not true in itſelf, ſince many, who partake of the Sacraments, have not juſtifying Faith.

Men on their Parts promiſe to fulfil this New Covenant, or believe in the Lord Jeſus Chriſt. This is their Indiſpenſible Duty, agreeable to the general Commands of Chriſt to all to repent and believe the Goſpel. So that there is no ſuch Thing, even when graceleſs Men partake of the Sacraments, as a Seal's being put to a Blank. Is it not true that God will ſave the Receivers if they truly believe? Is it not equally true, that it is the Duty of the Receivers to believe in Chriſt?

The Sacraments don't ſeal Men's ſaving Intereſt in the Covenant of Grace. They are greatly miſtaken who imagine they do, and have yet to learn the proper Notion of Sacraments. Like Circumciſion of old, they are a Seal of the Righteouſneſs of Faith, a Confirmation that God will ſave all who have true Faith. Now it is every one's indiſpenſible Duty to believe. God required and commanded, yea he bound the Infants of the Jews to this by Circumciſion of Old. And why may he not bind and oblige Children of Chriſtian Parents under the Goſpel to Faith in Chriſt? Why ſhould any deſire to have their Children free from theſe Obligations to believe in Chriſt? Are they tired with the Yoke of Chriſt themſelves, that they would have a greater Liberty reſerved for their Children to diſregard him? Why then are they ſo loth to dedicate them to him in Baptiſm?

i. As it appears to be the Office of the Holy Spirit to enlighten Men's Minds in the general Truths revealed in the Scriptures, ſo on the contrary it appears to be one great Artifice of Satan, by which, it is to be feared, he deceives many to deal in particular Suggeſtions, I mean, impreſſing particular Texts on their Minds as if ſuch Texts had an immediate ſpecial Referrence to them. Thus, you ſee he did in the Caſe of John Lewis; and there is Reaſon to believe he does ſo in many other Inſtances, where the Deluſion wears a more agreeable Dreſs. Satan inſtead of ſhewing a Sinner, who is under ſome Terrors, the general Encouragement there is in the Goſpel for all believing Sinners, let their Sins be ever ſo great, ſuddenly ſuggeſts to him ſome ſuch Thing as this, that he is elected, beloved, juſtified, that all his Sins are pardoned. For this Purpoſe he frequently improves ſuch Words as theſe O Man greatly beloved—I have loved thee with an everlaſting Love—Son be of good Cheer thy Sins are forgiven thee— Fear not little Flock it is your Father's good Pleaſure to give you the Kingdom, &c.

Now ſuch Texts as they refer to us, teach us, as has been before obſerved, only general Truths, viz. that God greatly loves his Saints, that he pardons their Sins, and will receive them into his heavenly Kingdom. But they ſay Nothing of you, John, Thomas, Ann, Mary, by Name whither you are Saints or Sinners, beloved or hated. The holy Spirit when he enlightens your Minds in theſe Scriptures can never teach you, that you in particular are beloved, &c. becauſe there is no ſuch Truth in them.

When therefore Perſons have it ſtrongly impreſſed on their Minds from theſe and the like Scriptures, that they in particular are beloved, elected, pardoned, juſtified; this is entirely a new Revelation, which muſt owe its Origin to an over heared Fancy or the Deluſion of Satan. Perſons muſt firſt believe in Chriſt, before they can have any rational Grounds to hope they were elected. They muſt prove their Election, and Juſtification, by their effectual Calling and Sanctification. Men are ſaid to be juſtified by Faith in Chriſt. Conſequently they are not juſtified before they believe in this glorious Saviour. When therefore Perſons have it firſt revealed to them that their Sins are pardoned, and they juſtified; this is a Revelation of a Falſhood, and may therefore be juſtly aſcribed to Satan who is the Father of Lies.

Hence, it has been obſerved of ſuch Converts, that their Minds are not enlightened in the general Truths of the Goſpel, and the Way of Salvation by Chriſt by their Diſcoveries. The grand Thing they can tell is, that they are beloved, elected, juſtified, pardoned; and their Burthen has gone off, and they have been filled with Comfort and Joy, while they imagined the Lord manifeſted his peculiar Affection for them.

2. When the Force of ſuch particular Impreſſions wear off in ſome conſiderable Meaſure, they would begin to be a little fearful: But to prevent all Convictions, Satan inſtils it into their Minds, that it is a great Sin to doubt, and perhaps ſtrongly impreſſes that Text, O thou of little Faith wherefore "didſt thou doubt? Thus, they are brought to imagine that true Faith in Chriſt is to believe firmly they are in a ſafe State, and that God has a ſingular Regard for them; and that walking by Faith is to maintan without any Evidence a good Conceit of themſelves.

This has been and ſtill is a very common Notion among many Perſons in the Chriſtian World. I muſt therefore examine it a little particularly.

It might be of Service, if Men would conſider what is meant in Scrripture by the Word Doubt, and to what it is applied in the ſacred Writings. They might ſee that Doubting in the Scriptures does not ſignify Men's queſtioning whether they are in a State of Grace, but whether Jeſus of Nazareth was the true Meſſias; or diſtruſting his Power, Truth and Faithfulneſs. O thou of little Faith, wherefore didſt thou doubt, queſtion, ſcruple my Power to preſerve thee from drowning?

It ſhould be remembered that the main Queſtion which was diſputed in the Time of Chriſt, and his Apoſtles, was whither Jeſus of Nazareth was the promiſed Saviour. Men were termed Belivers or Unbelievers as they openly profeſſed or denied this fundamental Truth of Chriſtianity. The believing Samaritans declared thus, John iv. 42. Acts ix 22 John xx. 31. Acts viii 37. We have heard him ourſelves, and know that this is Indeed the Chriſt, the Saviour of the World. The great Thing which Paul proved with ſuch ſtriking Evidence was, "that Jeſus is the very Chriſt." The Goſpel was written for this End, that Men might believe that Jeſus is the Chriſt, and that believing they might have Life thro' his Name." The Profeſſion of the Eunuch was, I believe that Jeſus Chriſt is the Son of God, or the promiſed Meſſias.

Hence, when Men ſcrupled, did not believe this Truth, they were ſaid to doubt. Thus the Jews, John x. 24. Mat. xxviii. 17. How long doſt thou make us to doubt? It thou be the Chriſt tell us plainly." Thus alſo after his Reſurrection, "When they ſaw him they Worſhiped him, but ſome doubted, (or though ſome had doubted) called in Queſtion the Truth of his Reſurrection.

Your Miſunderſtanding of the Word Doubt, as uſed in the Scriptures, has probably been an Occaſion of your falling into ſundry Miſtakes. While you have fancied the Eſſence of ſaving Faith conſiſts in being ſtrongly confident that God loves you, and that Chriſt died for you in particular, you are ready to pronounce all who have ſome Comfort after Convictions to be true Converts. You imagine that if they tell you their Experiences and you have Fellowſhip with them, you have a certain infallible Knowledge of their gracious State. Hence, the chief Part of your Converſation about Religion is employed in telling your religious Experiences. And I ſuppoſe it is from the ſame Notion, that you exact an Account of Men's religious Experiences before you receive them into your pretended Churches.

The ſtanding Miniſtry in general zealouſly maintain the great Importance and abſolute Neceſſity of experimental Religion, as our Sermons, and printed Diſcourſes and Books abundantly teſtify. For my own Part, were it not for that Regard which I have for experimental Religion, I ſhould not have taken ſo much Pains in my preſent low State of Health to reſcue it from your Miſrepreſentations, and to warn the World againſt thoſe Things in your Conduct, which are giving it ſuch a deadly Blow.

Your prenouncing all, who pretend to have Comfort and Joy after Fears and Trrors, to be true Converts is raſh and unwarrantable; and muſt have a pernicious Tendency wherever your Influence reaches.

How many, who have been enlightened, in ſome Meaſure, and, like the ſtony-ground Hearers in the Parable of the Sower, receive the Word with Joy, ſoon loſe all remarkable Senſe of Religion, and prove themſelves by their wicked Practices to be in the Gall of Bitterneſs and in the Bonds of Iniquity? Now does it not reflect a Reproach on experimental Religion in the World, when one and another, who made high Pretenſions to it, and were cried up for eminent Chriſtians, diſcover they have no ſerious Regard for Religion at all?

Since it is certain, that there are common as well as ſaving Operations of the Spirit; that unſound Profeſſors may have various Changes and Reformations; that many who ſeem to begin in the Spirit end in the Fleſh, turning with the Dog to his Vomit and with the Sow that was waſhed to her wallowing in the Mire; ſhould there not be the utmoſt Prudence and Caution uſed in declaring that others by Name are ſincere Converts? What Neceſſity lies upon Chriſtians to ſearch the Hearts of others, and make any Declaration at all, that they are in a gracious State? The Apoſtles received thouſands into the Church in a Day upon their profeſſing that Jeſus was the Chriſt, and treated all 1 Cor i 2 in every Place who called upon the Name of Jeſus Chriſt our Lord as viſible Saints, though they knew there were many among them who had only the outward Badge of Chriſtianity. It is evident the Apoſtles did not examine thoſe whom they admitted into the Chriſtian Church, about their religious Experiences. For it is too abſurd to believe that they could particularly examine three Thouſand in a Day. Now if they did not examine them on this Point, but received them on their open Profeſſion of Chriſt, how come you to require a particular Relation of Religious Experiences before you will receive any Perſon into Communion with you? Where have you any Precept or Example in the Bible for exacting a Relation of Religious Experiences, in Order to your admitting them to chriſtian Privileges? Did Philip require the Eunuch to relate his Experiences before he baptiſed him? Or did he not adminiſter this Ordinance to him upon his profeſſing honeſtly to believe that Jeſus Chriſt was the Son of God? This is the Account the Scripture gives and farther ſaith not. Now remember it is written Add thou not to his Words, leſt he reprove thee, and thou be found a Liar.

You have been often told (and if I remember right by Preſident Edwards among others) that a Declaration of religious Experiences was never inſiſted on according to the Scriptures as a Term of Chriſtian Communion, nor any Inſtance of ſuch a Practice to be found from the Days of Adam to the Death of the Apoſtle John. Why don't you leave off this Practice or produce Scripture to defend it? As there is no Controverſy in New-England about examining Candidates concerning their religious Experiences, I have no Buſineſs and 〈◊〉 • eddle with any Queſtions relating to that Matter.

You pretend to be extremely ſcrupulous ſometimes about Things for which, you think, there is no expreſs Scripture, as in Infant Baptiſm, and keeping the firſt Day of the Week for the Sabbath. It is but reaſonable you ſhould be conſiſtent with yourſelves. Therefore I deſire you, to produce the Scripture, the expreſs Command or Example, where Perſons were required to declare their ſecret religious Experiences in order to their being admitted to Baptiſm.

As to that Fellowſhip and Communion (as you underſtand the Words) which you profeſs to judge by, when you hear Perſons relate their religious Experiences, it is Nothing but a Sympathy or fellow-feeling with them, ſo far as their Experiences appear to you to agree with your own. And in this Senſe almoſt every Perſon feels ſomething like it in the ordinary Affairs of Life. Thus, when a true Engliſhman hears how his brave Countrymen have beaten the French, the perfidious Enemies of Great-Britain, he is immediately intereſted in the Story and has a fellow-feeling with the Engliſh Generals and Soldiers in all their Dangers and Victories. And on the contrary a Frenchman ſympathiſes with his Countrymen. And Men who have ſtrong Connexions, whither from Intereſt, Paſſions or Principles, will have this ſympathetic Feeling, which you call Fellowſhip and Witneſſing for one another.

When you hear a Man tell his religious Experiences, and there happens to be ſome Similitude between yours and his, you will have a fellow-feeling with him; and upon a mutual Relation of Experiences, you may confirm one another's Hopes and grow more confident of your good Eſtates, and imagine you are greatly quickened and enlivened by ſuch an Interview. And thus if two perſons, who had an implacable Grudge at a third Perſon, ſhould open their Minds to one another, they would have a great Deal of fellow-feeling with one another, and would be more encouraged and confirmed in their Enmity againſt him. But can you think that this is what the Scriptures call the Communion of Saints?

To rectify your Miſtakes about the Meaning of the Words Communion and Fellowſhip of Saints as uſed in Scripture, you may obſerve, that when a Number of Perſons have a common Intereſt in any Thing, which is capable of being divided into Parts they have Communion or Fellowſhip in that Thing, each one receiving his proper Share. Hence the Apoſtle ſpeaking of the Lord's Supper ſays, The Cup of Bleſſing which we bleſs, is it not the Communion of the Blood of Chriſt? The Bread which we break is it not the Communion of the Body of Chriſt? Becauſe the Bread is one So it ſhould be Tranſlated. See the Original and Conſult Beza and Whitby on this Text. 1 Cor. x. 16, 17. we many are one Body; for we are all Partakers of that one Bread. Thus Chriſtians according to the Apoſtle ſharing or partaking in the ſame Elements of Bread and Wine have Communion or Fellowſhip together.

But where the Subject mentioned is not capable of being divided, Men have Communion together in Reſpect of ſaid Subject, who each of them have the whole. Saints have all of them, one as well as another, the ſame God, the ſame Chriſt, the ſame Holy Ghoſt, the ſame Graces. And thus all Saints have Communion with one another, however diſtant they may live as to Time or Place. The Word Communion or Fellowſhip of Saints among themſelves is uſed ordinarily in one or the other of theſe two Senſes, in the Scriptures. Thus, it appears that the Communion and Fellowſhip of the Saints mentioned in the Scriptures is quite a different Thing from your ſympathetic-feeling, ariſing from Communication of Experiences. Which Fellowſhip you can have only with thoſe who tell you their Experiences: Whereas all Saints have Communion with one another though they live in different Countries and Ages of the World.

What has been ſaid about the Nature of your fellow-feeling with one another in your mutual relating your Experiences, clearly diſcovers what Sort of Evidence that is, which you call witneſſing for one another's Converſion. When you have this Fellowſhip, this is an Evidence that you have, or pretend to have ſome religious Experiences; and that there is ſome Similarity or Likeneſs between your Experiences. But it is no certain Proof, that the Man has had thoſe Experiences, which he relates. For he may borrow them, for any Thing you can tell, from ſome Book that gives an Account of the Life and Experiences of ſome excellent Chriſtian publiſhed from his Diary by his Friends after his Death. You can remember ſome Inſtances in which you have been wretchedly impoſed on, if you pleaſe. But ſuppoſe the Perſon relates his own Experiences, and you have ſtrong Sympathy with him, and he with you; this is no infallible Proof, that either of you have Grace. For may not two Hypocrites have Experiences very like one another? May not a large Number of Hypocrites be deceived by the ſame Spirit, and ſplit on the ſame Rock? And have Fellowſhip in one another's falſe Experiences?

When you determine Perſons to be in a gracious State merely by your Fellowſhip with them in their religious Experiences, does not this open a Door for proud Hypocrites to vaunt themſelves, that they may be accounted eminent Chriſtians? And will not the meek, modeſt and humble Saint on your Scheme be in Danger of being deſpiſed and contemned? Falſe Profeſſors, like the Phariſees, are likely to be very forward in proclaiming their own Goodneſs. They may have ſtrong Fellowſhip with one another from the Agreement of their Experiences. Now the Scriptures repreſent, that the greateſt Part even of Profeſſors are not true Converts. Many are called but few choſen. Many travel the broad Way to Deſtruction, few find the narrow Way that leads to eternal Life. When therefore you receive or reject a Man by your Fellowſhip with him, requiring all your Members, Men, Women, Boys and Girls (as your Practice is) to witneſs for or againſt him, the greater Part of you muſt neceſſarily judge by a falſe Rule; ſince every reaſonable Man muſt allow, it is more than probable, that at leaſt more than half of your elective Body are unconverted, and of Conſequence have no right Experiences of their own.

There is a probability that Hypocrites will have Fellowſhip with Hypocrites from the ſameneſs of their Experiences. As they are not much reſtrained by Modeſty and Humility, but ambitious to be accounted eminent Chriſtians, their open Freedom and Forwardneſs will give them great Influence. But ſince the Experiences of true Saints will differ from thoſe of Hypocrites, they are not likely to have much Fellowſhip with Saints in their Relations. Beſides there may be conſiderable Variety in the Experiences of true Saints. God has not confined himſelf exactly in all Reſpects to one Method. &c John iii. 8. The humble Modeſty of ſincere Converts will afford a plauſible Pretence for Suſpicion; So that they run the Riſque of being received but very coldly, and ſometimes of being wholly excluded from your Churches, if you adhere ſtrictly to that Plan you have ſet up. Thus, your Scheme bids fair to open the Doors of your pretended. Churches for all ſelfdeceived, proud, forward Hypocrites; and to ſhut them againſt ſincere humble Chriſtians.

This Method of yours in ſetting up religious Experiences as the only Rule of judging by, ſeems to be liable to a very juſt and ſtrong Objection, in that it leads you off from the written Word of God to follow your own ſympathetic Feelings with them in their Relations. You don't pretend to know that ſuch and ſuch Perſons are converted, becauſe their Experiences, which they relate to you, are agreeable to the Account which the Scriptures give of the Work of Grace in the Hearts of Saints, and the Inſtances of Converſion which are recorded in them; but you pronounce them converted becauſe you have a ſecret Fellowſhip with them, or becauſe you have ſome ſtrong Impulſe or private Revelation that they are born again. Thus you don't uſe the Scriptures as any Rule in forming your Judgment about your Converts. No Wonder you paſs many a raſh Judgment. Muſt you not be ſtrangely bewildered who after all can ſtill confidently blunder on in ſuch groſs Abſurdities!

Religious Converſation or Diſcourſe is doubtleſs very profitable, and ſhould be promoted and practiſed by Chriſtians. But I muſt be excuſed at preſent from thinking, that a perpetual relating of Men's ſecret Experiences is much for Edification. Does it not look too much like Oſtentation? Would it not be much better, when you diſcourſe about experimental Religion, to enquire, not what you or I have experienced as the Marks of a ſincere Chriſtian; but what God has revealed in his Word about this important Matter. Do Chriſtians know Nothing about God, his holy Law, the Lord Jeſus Chriſt, and his Redemption, &c. &c. that they can't furniſh out a Converſation on religious Subjects, without always introducing their own Experiences and Feelings? Surely, ſays Mr. Bellamy, thoſe cannot be ſaid to remember God who are always full of themſelves, full of a Senſe of their own Goodneſs, and are dwelling forever upon their own high Attainments, ready always to ſay, God I thank thee I am not as other Men! Such may be ſaid to remember their own Duties, or their own. Experiences and good Frames; but in the Scripture Senſe, God is not in all their Thoughts See his Early Piety recommended. P. 11. —And there are many others of the ſame Opinion.

One would think, it ſhould put a modeſt Perſon to the Bluſh, to make himſelf, and his great Experiences, the perpetual Subject of his Diſcourſe. But it is natural for ſome always to make I the Burden of their Story: However, you ſee this is not commended by ſome who ſuſtain a religious Character. And why ſhould you deſire to diſcourſe about Religion in that Way which expoſes your own Characters, and gives Offence to many religious Perſons. Should you not beware of giving Offence?

Your Method of talking religious Experiences, and judging by them, furniſhes ſome, as they think, with a ſpecious Pretence to ſearch and try thoſe they don't love; as alſo to cenſure and condemn thoſe who don't incline to ſubmit to their Examination. Some ſuch are known to ride up and down the Country, requiring Perſons, eſpecially Miniſters, to give them an Account of their religious Experiences. Some Time ago a Fellow, who was an utter Stranger to me, called at my Houſe, and immediately addreſſed me thus. As I underſtand you are the Miniſter of this Pariſh I want to aſk you one or two Queſtions. I told him he might aſk as many reaſonable Queſtions as he pleaſed. Then he proceeded without further Ceremony. Do you look upon yourſelf to be in a Sate of Grace? What are your religious Experiences? I anſwered him; his Queſtions appeared to me very improper, both as he was an intire Stranger whom I had never ſeen nor heard of before, and as he was not inveſted with any proper Authority, that I knew of, to make ſuch Enquiries, and therefore I ſhould not anſwer them. Upon this he went off ſaying he believed I had no Grace. This extraordinary Viſit led me to enquire what Sort of a Man he was, from which I ſoon found he was a Man of a very had moral Character.

Such Sort of Treatment and Enquiries excited me to ſearch the Scriptures, whether there was any Foundation in them for ſuch Practices. But upon the moſt diligent Search, I have not diſcovered any Paſſage, that warrants Chriſtians thus to demand an Account of other's religious Experiences. The Paſſages that have been chiefly inſiſted on as Proofs for ſuch a Practice, I think, are two. The firſt is the Words of the Pſalmiſt, Pſalm lxvi. 16. Come and hear, all ye that fear God, and I will declare what he hath done for my Soul. Your Unacquaintedneſs with Languages may incline you to be very confident that this Text favours your Notions. But I apprehend there is no certain Evidence, that the Pſalmiſt had any Referrence to his religious Experiences in theſe Words. According to the Idiom of the Hebrew Language, the Word, which our Tranſlators have rendered Soul, very often ſignifies the Perſon himſelf. Exod. i. 5. Pſalm iii. 2. Pſalm cxliii 12. Thus all the Souls that came out of the Loins of Jacob were ſeventy Souls, that is, ſeventy Perſons. So the Pſalmiſt himſelf, Many there be which ſay of my Soul i e. of me, there is no Help for him in God. Deſtroy all them that afflict my Soul i. e. me, for I am thy Servant. Hence, perhaps the Words under Conſideration might have been as properly tranſlated, I will declare what he hath done for me, and the Clauſe referred to the temporal Deliverances, which he celebrates in this Pſalm; at leaſt there is no Certainty that this is not the Senſe of the Paſſage.

But if it were certain, that the Pſalmiſt in theſe Words had a Referrence to religious Experiences, the Text would even then be far enough from countenancing your Practice. For he does not require others to relate their ſecret Experiences to him, but profeſſes his Readineſs to declare to ſuch as were looked on as Fearers of the Lord, the Experiences he had on that remarkable Occaſion. He did not give this Account of his Experiences to ſatisfy any Body about his gracious State, to give them any Light about his being a true Saint. For he was a Saint and treated as ſuch long before he wrote this Pſalm. So that all that can be inferred from the Text taken in this Senſe, is, that a Chriſtian may relate his Experiences, when he has Reaſon to think it will be for Edification, which muſt be left to his own diſcretion, conducted agreeable to the general Rules of the Word. There is nothing in this Text to warrant your requiring and demanding Perſons to relate their Experiences to you, on Pain of being cenſured and condemned as graceleſs Wretches and Hypocrites.

It may be of great Advantage and Service to the Church of Chriſt, for Chriſtians to relate their religious Experiences on proper Occaſions. The Lives of excellent Chriſtians that are written with Judgment are of great Service and contain much uſeful Inſtruction. And to relate Experiences on ſome very important Occaſions may in ſome Meaſure anſwer the ſame End. When Perſons labour under great Troubles, Difficulties, Darkneſs, Temptations, &c. it might often be of great Advantage to them to open their Minds freely to their Miniſter, or to ſome judicious Chriſtian in whoſe Prudence and Secrecy they could confide. But to have religious Troubles and Experiences blazed abroad, and toſſed about on the Tongues of the careleſs World muſt, I think, have no good Tendency. Such open Proclamation of Experiences puffs up ignorant and proud Profeſſors. It fixes the Eyes and Attention of the World on them to keep a narrow Watch, to wait for their Halting; ſo that when they fall into any Miſcarriages this proves a Stumbling Block, and thus Experimental Religion is brought into Contempt. Such a one, ſay they, was converted to'ther Month or Year, ſee how he behaves now, we always tho't Pretenſions to Converſion and Grace were Nothing, but mere Cant and Hypocriſy. Now can you think ſuch Things are likely to promote Religion?

The other Text which you produce for your Practice is the Direction of the Apoſtle Peter— And be ready always to give an Anſwer to every Man that aſketh you a Reaſon of the Hope that is in you, with Meekneſs and Fear. In this Paſſage of his Epiſtle, whereof theſe words are a Part, the Apoſtle is giving the Chriſtians to whom be wrote Directions for their Deportment in the World, the Sum of which is, that they cultivate a peaceful, benevolent Temper and Practice. He recommends this as an excellent Preſervative from Reproaches, Sufferings and Perſecutions. However he hints, that let them be ever ſo prudent and peaceable, it might ſo happen, they ſhould meet with various Troubles and Afflictions from the Enemies of the Chriſtian Religion; and he comforts them with this. If ye ſuffer for Righteouſneſs Sake, happy are ye; and be not afraid of their • err • , neither be troubled: But ſanctify the Lord God in your Hearts The • follows the Direction under Conſideration, And be ready always to give an Anſwer to every Man that aſketh you a Reaſon of the Hope that is in you, with Meekneſs and Fear, having a good Conſcience, that whereas they ſpeak Evil of you as of Evil Doers, they may be aſhamed that falſly accuſe your good Converſation in Chriſt.

You ſee the Apoſtle ſpeaks of two Sorts of Men in this Paſſage, profeſſed Chriſtians and their open Enemies, that accuſed and perſecuted them. He gives the Chriſtians a Direction in theſe Words for their Conduct towards their open Enemies, whither profeſſed Jews or Heathens. Now can any ſober unprejudiced Perſons think, the Apoſtle could direct Chriſtians to tell their ſecret religious Experiences to the profeſſed Unbelievers, who falſely accuſed and perſecuted them? Would it not be ſenſibly abſurd for a ſerious Chriſtian now a Days to relate his religious Experiences to a reproaching Deiſt or Indian?

As Jeſus of Nazareth was proved to be the true Meſſias and Saviour of the World, by the moſt glorious Evidence of Miracles; and by fulfilling the Propheſies of the Old Teſtament, &c. it was a moſt reaſonable Thing, that all, who profeſſed to believe in him, ſhould be always ready to ſhew the Reaſons why they believed, hoped and truſted in him. If any of their Enemies ſhould aſk them a Reaſon or Diſcourſe of the Hope that was in them, deſiring them to ſhew why they believed that Jeſus of Nazareth was the Chriſt; Nothing could be more reaſonable than to ſet before them the Evidences of the Chriſtian Religion. Thus Paul ſpeaks of his being Acts xxiii. 6. called in Queſtion of the Hope and Reſurrection of the Dead. He was ready to ſhew the Reaſons of his embracing Chriſtianity. And all, who call themſelves by the Name of Chriſt, ſhould be ſo well acquainted with the Doctrines and Evidences of our holy Religion, as to be ready to ſhew every one that aſks them in a ſober Manner, ſome ſufficient Reaſons, why they believe Jeſus of Nazareth to be the Chriſt, and hope and truſt in him. For I preſume the Text has not changed its Senſe by Length of Time. The Direction is ſtill Important.

'Tis certain that the Apoſtles had the higheſt Regard for experimental Religion. They well knew that unleſs Men have right Experiences, they can't have true Religion. Yet they were not forward in relating their own extraordinary Experiences. They obſerve the greateſt Modeſty and Decorum, when they were obliged to ſay any Thing about themſelves. But the falſe Teachers, who oppoſed the Apoſtles, were very forward in recommending themſelves, and boaſting of their great Attainments. In Oppoſition to theſe Deceivers, St. Paul found it neceſſary to ſay ſomething about himſelf, his Labours, Sufferings, Viſions and Revelations; yet he does it in ſuch a Manner, (as Dr. Doddridge juſtly obſerves) as plainly ſhews how diſagreeable it was to him, ſo much as ſeem to applaud himſelf on the moſt neceſſary Occaſions Moſt remarkable is the Apology 2 Cor. xi. 12. of the Apoſtle, I ſay—Let no Man, think me a Fool; if otherwiſe yet as a Fool receive me, that I may boaſt myſelf a little. That which I ſpeak, I ſpeak it not after the Lord, but as it were fooliſhly in this Confidence of Boaſting. Seeing that many glory after the Fleſh, I will glory alſo, &c. &c. —It is not expedient for me doubtleſs to glory, I will come to Viſions and Revelations of the Lord.—I am become a Fool in glorying, ye have compelled me. Thus he ſhews it was with the greateſt Reluctance that he ſaid any Thing about his own Experiences. How widely different was the Temper and Conduct of the Apoſtles, from that which prevails among you who are always harping on your own great Experiences!

Tho' there can be no ſincere chriſtian Piety without experimental Acquaintance with God through Jeſus Chriſt by the Spirit, yet a Relation of religious Experiences is not made the grand Evidence of the Sincerity of Men's Profeſſion, in the Scriptures. When Chriſt recommends it to his Diſciples to prove their Holineſs to the World, he does not direct them to convince them by telling their ſecret Experiences, and ſweet Communion which they had with God; but, Let Matt. v. 16. your Light ſo ſhine before Men, that they may ſee your good Works and glorify your Father which is in Heaven. Hence, James ii 18. that of the Apoſtle James, I will ſhew thee my Faith by my Works. Others may do what they pleaſe, and appoint what Marks they will of their having ſaving Faith, and being true Chriſtians; but as for me, I look upon good Works to be the beſt Evidence, See Preſident Edwards on Religious Affections laſt Part. I will ſhew my Faith by my Works. In this, ſays the Apoſtle John, the Children of God are manifeſt and the Children of the Devil. How are they manifeſt? By the Relation of their religious Experiences to the World? No, by their good Works. For thus he proceeds and informs us, Whoever doth not Righteouſneſs is not of God, neither he that loveth not his Brother.— He that doth Righteouſneſs is righteous even as he is righteous. 1 John iii. 3— 10.

Where you have pronounced a Perſon to be converted from your Fellowſhip with his Experiences, your Credit as a Party, and as a pure Church that conſiſts only of gracious Perſons, naturally leads you to warn him againſt examining and doubting his Converſion; ſo that though he ſhould not do Righteouſneſs, nor ſhew his Faith by his Works, nor bring forth good Fruits, yet he muſt not ſcruple his Juſtification. If by any Means he ſhould ſuſpect he was yet unconverted, then all your Art and Induſtry muſt be uſed to perſuade him, he is troubled with the Temptations of Satan, and that he muſt believe he is converted. Your Conduct in ſome Inſtances of this Kind is well known.

We read of Seducers of Old, who in a Caſe ſomething like this, cried Peace, and there is no Peace; one built up a Wall and lo, others daubed it with untempered Mortar. They ſtrengthened the Hands of the Wicked, that he ſhould not return from his wicked Way, by promiſing him Life. Ezek. xiii. 10,—23. Are not you guilty of this, when you pronounce Perſons to be converted from your Sympathy with them in their religious Experiences; and then teach them by all Means to maintain this good Opinion of themſelves, and that all Fears of their being miſtaken come from Satan?

'Tis indeed true, that the Apoſtles ſpeak of the Churches in their Time as conſiſting of Saints. This was a Name which was given to all Chriſtian Profeſſors. Chriſtians in the Apoſtle's Times profeſſed Chriſt, in Oppoſition to the whole World, in the Face of the greateſt Dangers, and ſevereſt Perſecutions. There was a ſtrong Preſumption that many of them were ſincere Saints, eſpecially that the Influences of the Holy Spirit were poured out in a remarkable Manner. Beſides, all who profeſſed Jeſus to be the Chriſt were immediately baptized, and thus publickly ſanctified or conſecrated to God, and inliſted among the Diſciples of his Son. They belonged to the viſible Church and Houſhold of Faith, and are called Brethren. And thus as the World before the Coming of Chriſt was divided into Jews and Gentiles, ſo under the New-Teſtament it is viſibly divided into profeſſing Chriſtians and open Unbelievers, thoſe that acknowledge Chriſt, and thoſe who deny him, as Jews, Heathens, and Deiſts. The Apoſtle comprehends the whole World under thoſe who were without and thoſe who were within the viſible Church. 1 Cor. v. 12, 13.

The Inferences you ſhould draw from this, is to treat all profeſſing Chriſtians as Saints in Proportion as they ſhew the Sincerity of their Faith by their good Works. But you are certainly extremely miſtaken, when you pretend to prove, from the Apoſtles addreſſing the Churches to whom they wrote by the Name of Saints, that they looked on them collectively to be real Saints.

They well remembered that Chriſt had taught them it was his Will, that when there are Tares in the ſame Field with the Wheat, the Servants ſhould not pull them up. They were alſo well acquainted with the Parable of the Sower, and the ſtony and thorny Ground Hearers. They ſpeak of 2 Cor. xi. 26. Gal. ii. 4. "falſe Brethren." It is ſuppoſed by Paul, that a Man that was called a Brother might be a Fornicator, covetous, and an Idolater, a Railer, a Drunkard, an Extortioner. 1 Cor. v. 11. While ſuch a Man concealed his Vices, and brought no public Scandal on the Church, he was not to be caſt out. But when he brought a public Reproach on the Church by his viſible ill Life, he was to be diſciplined; and if he refuſed to repent, and give chriſtian Satisfaction, he was to be excommunicated. But no Perſon was ever to be caſt out of the viſible Church, merely becauſe he had not ſaving Grace. The Crimes for which they were to be excommunicated were publick, ſuch as could be proved upon Oath by credible Perſons. In the Mouth of two or three Witneſſes, 11 Cor. xiii. 1. ſays the Apoſtle Paul, ſhall every Word be eſtabliſhed. But what wiſe Man would ſwear, that he has ſearched his Brother's Heart, and that he is deſtitute of ſaving Grace? Whereas, if he knew he was guilty of ſuch and ſuch public Crimes, he could bear Witneſs againſt him.

The Apoſtles were not deceived by Perſons, who proved to be wicked, as Simon Magus, &c. For it does not appear that they formed any Judgment about their being ſincerely gracious. They did not examine them about their religious Experiences, nor baptiſe them in Conſequence of having Fellowſhip with them in ſuch Relations. If they had, they muſt have taken up a great Deal of Time in examining, judging and witneſſing for them who preſented themſelves. It would have taken them at leaſt two or three Months to have admitted the three Thouſand on this Plan. But we know they received them in leſs than a Day.

If the Apoſtles had received none into the Church but ſuch as they had examined and approved as ſincere Saints, their own Credit and Characters would have ſuffered extremely, when any of them apoſtatiſed, as ſundry of them did. How could they have perſuaded ſober thinking Perſons, they were divinely inſpired, if they had been daily forming falſe Judgments about Perſons. They would perhaps have been tempted, like you, to have perſuaded them, they were ſtill in a State of Grace. But inſtead of this we find they aſſured all Profeſſors, who did not bring forth the Fruits of Righteouſneſs and ſhew the Sincerity of their Faith by their Works, that they were as deſtitute of ſaving Grace as the Devils. The Apoſtle Paul ſpeaking of profeſſed Chriſtians ſays, Many walk of whom I have told you often, 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 Shame, who mind earthly Things. Philip. iii. 18, 19.

As the Apoſtles received Perſons into the viſible Church upon their profeſſing to believe that Jeſus of Nazareth was the Chriſt, their Apoſtacy and Wickedneſs brought no Diſgrace on the Apoſtles. We never find their Enemies upbraiding and reproaching them for being miſtaken in their Judgment about thoſe whom they received when they proved naughty. None were ſo ready to point out, and reprove hypocritical Profeſſors, as the Apoſtles themſelves. The Notion of a viſible Church that ſhall conſiſt only of ſincere Saints in this World never entred into their Heads. It is not the Deſign of Chriſt to erect ſuch a Church in this World. It is Matth. xiii. 37,—50. not till the End of the World that the Son of Man ſends forth his Angels, to gather out of his Kingdom all Things that offend, and them which do Iniquity.—The Kingdom of Heaven or the viſible Church in this World is like unto a Net that was caſt into the Sea, and gathered of every Kind; which when it was full they drew to Shore, and ſat down, gathered the good into Veſſels, but caſt the bad away. So ſhall it be at the End of the World, the Angels ſhall come forth and ſever or ſeparate the wicked from among the juſt, &c. Thus the Separation between the Righteous and the Wicked is not to take Place to the End of the World.

Thus your Pretences to certain and infallible Knowledge of one another's States, and 〈◊〉 up a Church of ſincere Saints in this World are contrary to the expreſs Directions of our Lord Jeſus Chriſt. Does it not look like vain Preſumption, or inſufferable Pride for Men to pretend to ſearch the Hearts and try the Reins? Your Notion of ſuch a Church is a certain Evidence that you are very 〈◊〉 miſtaken, and muſt have a dreadful Tendency 〈◊〉 • en Hypocrites, whom you receive under the C • of true Saints. If you pretend to receive immediate Revelations about one another's gracious States, why don't you work Miracles to prove they come from God?

If ſome who are viſibly unholy and ſcandalous, did not take Shelter among you to eſcape Cenſures for their immoral Practices, one would hope you were more honeſt in your Pretenſions, to ſo much greater Purity. In all probability they would not be ſo fond of you, if you would faithfully remonſtrate againſt their ſcandalous Practices. But to proceed,

Since there was no Man received into the Goſpel Church without profeſſing and believing that Jeſus was the Chriſt, and ſince it is certain that many who thus believed were not in a State of Salvation; it plainly follows that a mere Aſſent to this Truth, or even to the Goſpel is not ſaving Faith.

Different Men may believe the Goſpel from Different Cauſes and Motives. Some don't doubt of the Truth of it, becauſe their Parents told them ſo. Others aſſent to the Goſpel from much the ſame Inducements, as they believe any other Hiſtory. Men believe other ancient Hiſtories, ſuch as Caeſars Commentaries, Tacitus, Joſephus, &c. at leaſt many Things in them, without ſeeing any ſpecial Glory or Beauty in them, though they are not the tenth Part ſo well atteſted as the Goſpel. Have not the Scriptures been abundantly confirmed by ſuch infallible Proofs, as muſt force the Aſſent of every rational Perſon who carefully examines them without Prejudice? What ſhould hinder Men from believing the Goſpel Hiſtory upon merely rational Evidences, without ſeeing that eminent Glory in it, which the Spirit of God diſcovers to true Saints at their Converſion? But though Men may truly aſſent to the Goſpel from ſundry Cauſes, yet the Spirit of God is beyond Compariſon the higheſt and moſt excellent Cauſe; and conſequently that Faith which he works in Men by his ſaving Operations, muſt be the moſt excellent. Hence, no Man can in this higheſt and moſt important Senſe, believe and ſay that Jeſus is the Lord but by the Holy Ghoſt.

Yet it is certain from the Goſpel Hiſtory, that many believed, who were Strangers to the ſaving Operations of the Spirit. Many, ſays the Evangeliſt John, believed in his Name, when they ſaw the Miracles which he did. But Jeſus did not commit himſelf unto them, becauſe he knew all Men. The Stony-Ground Hearers are repreſented in the Parable as receiving the Word with Joy, which implies at leaſt their aſſenting to it as true; otherwiſe they would not have been ſo much affected with it. What we don't believe does not move our Paſſions. Ananias and Sapphira were received into the Church upon this Belief: Simon Magus believed; yet they diſcovered by their not bringing forth the Fruits of Righteouſneſs, that they had not ſaving Faith, but were in the Gall of Bitterneſs and Bonds of Iniquity. I know, ſaid Paul to Agrippa the almoſt Chriſtian, thou believeſt the Prophets. And certainly, it was as difficult to believe the divine Teſtimony in the Prophets, as in the Goſpel. Was it only a Lie that Agrippa believed, inſtead of the Prophets? Does not the Apoſtle James evidently ſuppoſe, that Men might aſſent to the Truth of the Goſpel, and yet have no more Grace than the Devils? See Preſident Edwards's and Preſident D • e • s • or • James ii. 19, 20. 〈◊〉 . P. •• .

How abſurd then is Barclay, in ſaying, that the ſpiritual Truths of the Goſpel are as Lies in the Mouths of carnel and unſpiritual Men? Why did not Paul tell Agrippa ſo? Why did not James tell thoſe to whom he wrote that they only lied, when they profeſſed to believe?

Yet this Abſurdity is a darling Topick with many of you, on which you lay great Streſs. For proceeding upon this groſs Miſtake, you charge all who enter into Covenant in our Churches without certain and infallible Aſſurance of their Converſion, with Lying; and that Miniſters not only allow but urge their Hearers to lie to God. One, who hears you diſcourſe on this Point, as I have often done, would be inclined to ſuſpect, you had never read and conſidered the xxix Chapter of Deuteronomy, where God expreſsly commanded the whole Nation of the Iſraelites to enter into Covenant with him, that he might be to them a God, as he had ſworn unto their Fathers, Abraham, Iſaac and Jacob. Were the Iſraelites, who were commanded to enter thus into Covenant with God, all aſſured of their gracious State? If they imagined they were truly converted, they were under an awful Deluſion. For Moſes plainly aſſured them, the Lord had not given them an Heart to perceive, and Eyes to ſee, or Ears to hear unto this Day; ſo that he looked on the general Part of them to be unconverted. Yet that very Day they were all to enter into Covenant with God in a viſible, explicit, ſolemn Manner, leſt any ſhould imagine they ſhould eſcape the terrible Vengence denounced in the Law againſt thoſe that preſumed to tranſgreſs. If it had been unlawful for unconverted Perſons, to enter into viſible Covenant with God, why did not the Lord plainly tell the Iſraelites ſo? Why did he not command Moſes to warn them againſt this viſible Covenanting, ſince you reckon it a moſt dreadful Sin? If your Nations were right, is it not the moſt unaccountable and aſtoniſhing Thing, that ever was heard of, that he ſhould command them thus publickly to enter into his Covenant? Will you ſpeak out plainly, and ſay, that he required them to Sin, or that he made Lying their indiſpenſable Duty?

1 Ob. But does not God ſay to the wicked, what haſt thou to do to declare my Statutes, or that thou ſhouldſt take my Covenant into thy Mouth? Pſal. l. 16.

Anſ. The xxix of Deuteronomy is expreſs and plain: For it was deſigned to be immediately underſtood and obeyed by the whole Nation, Men, Women and Children, and therefore it muſt have been level to the loweſt Capacities. This Scripture may be reaſonably ſuppoſed to be one of the plaineſt in the whole Bible. Now it is a ſafe Rule, when two Scriptures treat of the ſame Thing, to explain that one, which is more ſhort and obſcure, by the other which is more full and plain. Since therefore it is certain from Moſes, that God expreſsly required and commanded all without Exception, to enter into Covenant with him, and that they underſtood and practiſed accordingly, the Pſalmiſt muſt be interpreted in ſuch a Senſe as is conſiſtent with this, unleſs you would ſuppoſe there are real Contradictions in the Scriptures, which would be the Way to undermine their Authority altogether. Hence, the Deſign of the Pſalmiſt in the Text you object, muſt be to reprove the Jews, not for entring into Covenant with God, which he had commanded them, but for breaking their ſacred Bonds by their wicked Lives, or perhaps the Pſalmiſt refers to open profane Sinners who were to be excommunicated.

We muſt put a ſimilar Conſtruction on ſundry Scriptures, ſuch as Iſaiah i. 12, 13. When ye come to appear before me, who hath required this at your Hand to tread my Courts? Bring no more vain Oblations. Incenſe is an Abomination unto me, the New Moons and Sabbaths, the calling of Aſſemblies I cannot away with, it is Iniquity, even the ſolemn Meeting. If you explain the Prophet Iſaiah as you do the Pſalmiſt, you muſt allow that wicked Men are forbidden to keep the Sabbath, and attend on publick Worſhip. The Expreſſions of the Prophet are as ſtrong as thoſe of the Pſalmiſt. Hence the Deſign of both, I think, is to reprove Men for their Wickedneſs after they had been attending on the Duties of Religion.

2. You ſay, Men ſhould ſincerely believe in Chriſt when they profeſſedly enter into Covenant with him. And ſhould not Men keep the Sabbath in a gracious Manner? Should not Men when they pray in the Name of Chriſt ſincerely believe in him? Is it not expreſsly commanded that Men pray in Faith? And is not the Prayer of the Wicked an Abomination to the Lord? Would you infer from theſe Texts, that Men ſhould not pray 'till they know, they are converted and have true Faith? This is too abſurd.

3. "Unconverted Men ſin in covenanting with God." They ſin alſo in Plowing. Why don't you go about and warn thoſe of your Neighbours, you look upon to be unconverted againſt Plowing?

If Men may aſſent to the Truth of the Goſpel, as James ſuppoſes, without ſaving Grace, where has God forbidden them openly to profeſs this their Belief? Why may they not honeſtly promiſe to live in Subjection to the Goſpel, as the Jews did to the Law? But if they do not fulfil their ſolemn Covenant, they will prove themſelves Falſe and Deceitful, and will be dealt with accordingly. You muſt therefore prove that it is impoſſible that unconverted Men ſhould give a • Aſſent to the Truth of the Goſpel, or ſeriouſly intend to look to Chriſt for Salvation, before you can charge them with lying in the common and criminal Senſe of Lying. And then you muſt allow that every one who aſſents to the Goſpel has ſaving Faith, contrary to the forementioned Inſtances and daily Experience.

The Papiſts place Faith in a mere Aſſent to the Truths of the Goſpel. They, that is, the Papiſts, define [Faith] to be a general Knowledge whereby we underſtand and believe that the Doctrine of the Word of God is true. Perkins's Reformed Catholick, p. 567. Lord. Ed. •• 16 —Faith according to the Papiſts is no more but a general Aſſent unto divine Revelations. Owen on Juſtification, p. 190. Agreeable to this is that famous Di • e • of Mr. Knot the Jeſuit in his Charity Maintained. Faith ſays he is a voluntary or free, infallible, obſcure Aſſent to ſome Truth, becauſe it is teſtified b • d • and is ſufficiently prop • ded to us for ſuch. See Chillingworth's Works. p. 228. They found this neceſſary to maintain their Diſtinction of a firſt and ſecond Juſtification, by which they endeavour to ſubvert the Doctrine of Juſtification by Faith, as declared in the Bible, and more eſpecially in the Epiſtles of the Apoſtle Paul.

The firſt Juſtification according to them is the Infuſion of Communication unto us of an holy Principle, the Habit of Grace or Charity, by which Original Sin is extinguiſhed, and all the Habits of Sin expelled. This firſt Juſtification they ſay, is by Faith, that is, a mere Aſſent to the Truth of the Goſpel, the Obedience and Satisfaction of Chriſt being the only meritorious Cauſe thereof. So that to be juſtified by Faith according to them is to have the Mind rightly prepared by this Kind of believing to receive an Habit of Grace expelling Sin and making us acceptable to God. For, upon this believing or aſſenting to the Goſpel, with thoſe other Duties of Contrition and Repentance, which muſt accompany it, they ſay it is meet and congruous unto divine Wiſdom, Goodneſs and Faithfulneſs to give us that Grace, whereby we are finally juſtified. For their ſecond or final Juſtification is a Conſequence hereof, the proper formal Cauſe of which is good Works, proceeding from this Principle of Grace and Love. Hence Men's own good Works according to the Papiſts, are the Righteouſneſs, wherewith Believers are righteous before God, whereby they merit Heaven.

But according to the Doctrine of all ſound Proteſtants, the Righteouſneſs of our Lord Jeſus Chriſt, that is, what he did and ſuffered, is that • or which we are juſtified before God. This is the grand Difference between Papiſts, and Proteſtants. It is well known that it was chiefly on Account of Juſtification by Faith alone, the firſt Reformers ſeparated from the Church of Rome.

Antinomians and Enthuſiaſts would fain have it believed, that they are the moſt Orthodox in Point of Juſtification. And they ſeem at firſt View to run into the oppoſite Extreme to the Papiſts. But if they are cloſely examined, many of them, I believe would be found to have pretty much the ſame Notions with the Papiſts on this grand Fundamental Doctrine of a Sinner's Juſtification before God. They commonly place Faith in a mere Aſſent of the Mind. Their Scheme of experimental Religion neceſſarily requires this, ſince it is all ſuppoſed to proceed from God's revealing his Love to them in Particular. In this they eſſentially agree with the Papiſts, only that they don't ſeem to be quite ſo orthodox. For the Papiſts ſay, Faith is an Aſſent to the Truths of the Goſpel. But Enthuſiaſts place it in believing the Love of God, their own Election, Juſtification, &c. in particular; which, as has been already proved, is Something which is not in the Bible at all in their Senſe, but depends on ſome fanciful Diſcovery or Deluſion. Let this then correſpond to the Faith and the firſt Juſtification of the Papiſts.

And whoever carefully obſerves your Temper and Spirit, the mighty Streſs, you appear to lay on your Performances, on your great Zeal and Engagedneſs in Religion, and the Pains you ſeem to take to work up yourſelves to Raptures and Tranſports, will ſee there is Reaſon to fear that you look upon theſe Things as that Righteouſneſs by which you expect to recommend yourſelves to God, and for which you hope you ſhall be juſtified in his Sight. For my Part, I earneſtly wiſh that you may not be found among thoſe who go about to eſtabliſh their own Righteouſneſs. Does not Barclay, the famous Quaker Apologiſt, confound Juſtification with Sanctification, and profeſſedly plead That it is by the inward Birth of Chriſt in Man that he is made juſt, and therefore ſo accounted by God? And are not his Followers as ignorant as he, of the Scripture Doctrine of Juſtification?

To prove that I have laid no unjuſt Charge againſt you who have ſeparated from the ſtanding Churches of New-England, in what I have now alledged, I might bring many Teſtimonies from ſundry worthy Perſons: But I ſhall content myſelf at preſent with the united Teſtimony of Mr. Preſident Edwards and Mr. Bellamy in a Book written by the latter and recommended by the former. The Author having repreſented that true Humility conſiſts in a Senſe of our own Sinfulneſs and Ill-Deſert, obſerves, See true Religion delianated P. 391, 392: There can be no more of true Faith in Exerciſe than there is of this true Humility. When Men therefore appear righteous in their own Eyes, and look upon themſelves as deſerving well at the Hands of God on the Account of their own Goodneſs, they can feel no Need of a Mediator, nor at Heart have any Reſpect to Chriſt under that Character—This condemns the Faith of the ſelf-righteous Formaliſt, who depends upon his being conſcientious in his Ways, and his ſincerely endeavouring to do as well as he can to recommend him to God—This condemns alſo the Faith of the proud Enthuſiaſt, who appears ſo good in his own Eyes, ſo far from a legal Spirit, ſo purely evangelical, ſo full of Light and Knowledge, Humility and Love, Zeal and Devotion, as that from a Senſe of his own Goodneſs, and how greatly beloved he is in the Sight of God, he is emboldened to come into the Preſence of God, and draw near, and come even to his Seat and uſe Familiarity and Boldneſs with God, as though he were almoſt an Equal. Such are ſo far from any true Senſe of their own Need of Chriſt, that they feel more fit to be Mediators and Interceſſors in behalf of others, than to want one for themſelves. It is the Way of ſuch, from that great Senſe they have of their own Goodneſs to make bold with God, and to make bold with Chriſt, in their Prayers, as if they felt themſelves pretty nigh upon a Level. Hence perhaps it is, that ſome have imbibed the Notion that true Converts are made Partakers of the Eſſence of God, that is in plain Engliſh, are made Gods, which every ſober Man may ſee is blaſphemous Nonſenſe. The Words of Peter which they bring to countenance their Error "Partakers of the divine Nature" ſhould have been tranſlated "Partakers of a divine Nature," that is, of a holy excellent Temper.—Of all Men in the World I am ready to think that God looks upon theſe the Worſt and hates them the moſt. Luke xviii. 9—14. Iſai. lxv. 5

In the Time of the Apoſtles, ſome ran into Legaliſm, and others into Antinomianiſm, as appears particularly from the Epiſtles of Paul who wrote againſt the former, and of James who ſharply reproved the latter. And at the Reformation from Popery, there were ſundry among Proteſtants who were ſtrongly • clined to theſe Extremes. Many confuſed Harangues about good Works have been delivered and publiſhed by Legaliſts and Antinomians, the greater Part of whom may charitably be ſuppoſed not to underſtand what they ſay nor whereof they affirm.

Hence, I ſuppoſe it was, that ſome of the famous Reformers and Puritan Divines obſerved, there was a twofold Error very common in the Diſcriptions of Converſion. The one of thoſe who only mentioned the Sinner's turning from Sin to God, without mentioning any receiving of Chriſt by Faith. Such greatly inſiſt on Duties, Obedience and good Works.

1. To correct this Miſtake it may be obſerved in brief, That ſince it is certain Mankind have broken God's Holy Law by their Sins, they muſt of Conſequence be expoſed to its Penalty or Curſe. For Gal. iii. 10. curſed is every one that continueth not in all Things written in the Book of the Law to do them. This Penalty or Curſe is Nothing leſs than Eternal Death, the everlaſting Wrath of God in Hell. For "God Rom. i. 18. and vi. 23. has revealed his Wrath from Heaven againſt ALL Ungodlineſs and Unrighteouſneſs of Men," and "the Wages of Sin" of every Sin "is Death." Now a Law when it is broken does not admit of Repentance or any Thing that the Breaker of it can do, as a Reparation for violating it. Repentance how true and ſincere ſoever it may be, anſwers neither the Precept nor the Penalty of the Law. The Law requires and demands perfect, ſinleſs Obedience from firſt to laſt, or Puniſhment. This is all that Law ſays to Mankind. Hence "by Rom. ii. 20 the Works of the Law," by any Duties which ſinful Men can perform to it, "no Man can be juſtified." A broken Law muſt always condemn, but can never juſtify the Man that has violated it. A broken Law always worketh Wrath or Condemnation. Rom iv. 15.

2. As it was abſolutely impoſſible in the Nature of Things, that Men ſhould be juſtified and ſaved by any Works or Duties of their own, ſo God has actually appointed another Way thro' Jeſus Chriſt, his Obedience, Sufferings and Death. And now ſays Chriſt, I am John xiv 6. the Way, the Truth, and the Life; no Man cometh • to the Father, but by me. The Appointment of Chriſt to be our Mediator affords an unaſwerable Argument that we could not be ſaved by our own Repentance and good Works. For G • l. ii • 1. if Righteouſneſs▪ or Juſtification come by the Law, by any Law, then Chriſt is dead in vain. Hence ariſes the abſolute Neceſſity of receiving Chriſt by Faith in Order to Salvation. And Repentance has its proper Place in this merciful Diſpenſation. The Exhortations and Encouragements to Repentance which are to be found in the Old Teſtament, and even in the Books of Moſes, plainly ſhew that it was a Diſpenſation of G • ce. For ſtrict Law does not demand nor properly admit of Repentance. And indeed God's promulgating a Law at all to Sinners requiring a Revenue of Glory by Way of Worſhip from them ſuppoſes ſome Method of Recovery. For as Doct. Owen obſerves in his Pr • legomina to his Expoſition of the Hebrews In every Preſcription of Day, God propoſe to himſelf as a Rewarder, which he is only to them that pleaſe him; and to pleaſe God without the Deliverance enquired after is impoſſible. P. 79. God never promulgated any Law to the Devils ſince their Rebellion, not inſtituted any Religious Worſhip among them. The Moral Law 〈◊〉 Republication of the Law of Nature, but it was not publiſhed and deſigned for a Covenant of Works. The Law when promulgated at Sinai was accommodated to the Covenant of Grace. And ſo it is now under the Goſpel. The Law, as the celebrated Arch-Biſhop Leighton obſerves Select Works. P. 341 addreſſes us to the Articles of our Faith: For ſeeing the Diſproportion of our beſt Obedience to the Exactneſs of the Law, this drives us to ſeek Salvation in the Goſpel by believing; and our natural Inability to believe, drives us to Prayer, that we may obtain Faith and Perſeverance in it, at his Hands who is both the Author and Finiſher of our Faith.—It is a week Conceit ariſing upon the Miſtake of the Scriptures, to make Chriſt and Moſes as Oppoſites; no, Moſes was the Servant in the Houſe, and Chriſt the Son; and being a faithful Servant he is not contrary to the Son, but ſubordinate to him. The very Aboliſhment of the ceremonial Law was not as of a Thing contrary; but as a Thing accompliſhed in Chriſt. —Had the Law of Moſes been merely a Covenant of Works and a Scheme wholly preparatory to the Goſpel without any Referrences to the Way of Salvation by Chriſt, they who lived under the Old-Teſtament muſt have periſhed. For there is no Law as ſuch that can be given to Sinners, that can give them eternal Life, ſince they being ſinful are already condemned.—The Law of Moſes became a Covenant of Works to the Jews through their own groſs Miſtake of its End, and not from the Deſign of God. To thoſe who looked for eternal Life from the Law conſidered as Law, and truſted to their own Works, it was a killing Letter, and the Miniſtration of Death. But thoſe who believed in Chriſt as he was then exhibited, were ſaved as ſincere Chriſtians are now. For Circumciſion was a Seal of the Righteouſneſs of Faith; and Chriſt is the End of the Law for Righteouſneſs to every one that believeth. So that the Baptiſts who imagine the Old Teſtament was merely a Covenant of Works are extremely miſtaken. It was the Goſpel more obſcurely and legally repreſented as the Circumſtances of the Church th • required. According to the Apoſtle, the Covenant that was under that Diſpenſation was confirmed of God in Chriſt long before the Law was given at Mount Sinai. The Law was not promulgated with a Deſign to diſ • the • miſe, nor to oppoſe it in any Meaſure, but was added to it becauſe of • ſgreſſions to diſcover and reſtrain them. Gal. i • i 17—24 But if any ſhould ri •• be enclined to doubt about this Matter, let them conſider the following 〈◊〉 , For unto us was the Goſpel preached as we • as unto them, [under the Old Teſtament] but the Word preached did not profit them, not being mixed with Faith in them that heard it. Heb. iv. 2.

It is through Jeſus Chriſt the Mediator whom God has appointed between him and us, that there is any more Hope for Sinful Men, than for the ſinning Angels. The firſt reaſonable Hopes which any Sinner can entertain of his Eſcape from the Wrath of God muſt ariſe from a View or Diſcovery of this glorious Redeemer in the Glaſs of the Goſpel by the Spirit of the Lord. He ſees, believes; and his Faith works by Love, and influences him to ſincere Holineſs or good Works, which, as has been already obſerved, are according to the Scripture an Evidence that his Faith is genuine and ſaving. Thus the Apoſtle Paul, 2 Tim iv. 7, 8. I have fought a good Fight, I have finiſhed my Courſe, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteouſneſs—and not to me only but unto all them that love his appearing. So that Men who don't perform good Works can't have Scripture Evidence that they have Saving Faith and ſhall be juſtified.

3. It is often aſſerted in the Scriptures that God loves Holineſs and delights in good Works. But while Sinners remain in an unconverted State, and are not united to Jeſus Chriſt by Faith, they don't partake of the ſanctifying Influences of the Holy Spirit, and conſequently don't perform any Works which are ſpiritually good and accepted of God. We are his Workmanſhip, ſays the Apoſtle; Eph. ii. 10. created in Chriſt Jeſus unto good Works. According to this Text Men muſt be regenerated by the Spirit before they perform any Works ſtrictly good, in a Scripture Senſe. Again the Works of the Saints themſelves are not accepted for the intrinſick Value or Excellency of their Duties in themſelves conſidered, but becauſe Believers who perform them are united to Chriſt, who has attoned for our Sins, and who is infinitely worthy, and with whom the Father is always well pleaſed, agreeable to that of the Apoſtle. Eph. i. 6. "He hath made us accepted in the Beloved." Hence the Articles of the Church of England, Good Works which are the Fruits of Faith, and follow after Juſtification, cannot put away our Sins and endure the Severity of God's Judgment: Yet they are acceptable to God in Chriſt.—Works done before the Grace of Chriſt and the Inſpiration of his Spirit are not pleaſant to God, for as much as they ſpring not of Faith in Jeſus Chriſt, neither do they make Men meet to receive Grace, or (as the School-Authors) deſerve Grace of Congruity: Yea rather for that they are not done as God hath commanded and willed them to be done, we doubt not but that they have the Nature of Sin. Is it not certain, that while Sinners remain in their unconverted unbelieving State, they are under the reigning Power of Sin, and don't trouble themſelves much about good Works, unleſs from Cuſtom, or ſome Awakenings and Remonſtrances of Conſcience, which force them ſometimes to engage a little in Religion? And even then they have ſcarcely any Regard to God. When Rom. vi. 20. ye were the Servants of Sin, ſays the Apoſtle, ye were free from Righteouſneſs, that is, paid no proper Regard to it, were wholly deſtitute of it.

4. However Sinners ſhould be ſenſible of their undone State, and of their infinite Need of the Grace of God, and wait upon him, in the Uſe of the Means he has been pleaſed to appoint, for the Beſtowment of his Favour. The famous Weſtminſter Aſſembly of Divines, who I ſhould think may be allowed to have been ſound in the Faith, teach us that there are outward and ordinary Means by which Chriſt communicateth the Benefits of Redemption. And though God has not limited the Beſtowment of his Grace to the Attendance on the Means, but may, as in the Inſtances of Paul and the Jailor, Work without and beyond them. Yet ſo far as we can diſcover by Obſervation, he more uſually meets with his profeſſing People in the Way of Mercy and Grace, while they are ſeriouſly waiting upon him in the Way of Duty. Is not this clearly implied in theſe ſolemn Words, Where having ſpoken of his giving Iſrael his profeſſing People a new Heart and a new Spirit, he adds, Thus Ezek. xxxvi. 37. ſaith the Lord God, I will yet for this be enquired of by the Houſe of Iſrael to do it for them.

The other Miſtake about Converſion which I referred to is of thoſe, who mention only a Sinner's believing, and then think they have ſaid all. Some Antinomians who fall into this Notion, don't ſeem to care what, nor how a Man believes, but all is well if he believes, and is confident of his Juſtification. And yet according to them, the Elect were juſtified from Eternity; ſo that Faith itſelf is not really neceſſary in Order to Salvation. But at moſt, Nothing • re than their Faith or Belief, that they are juſtified, is required. Such are ready to pour great Contempt on the Means of G • ce, and to reproach thoſe as Legaliſts, who make any Thing but the mere believing the Love of God in Chriſt, to them in particular to be a Part of Converſion, and would per • . Men to queſtion all their former Comforts, and conclude the Work has been only legal and unfound, becauſe they have looked on their Change of Heart, and ſincere turning from Sin and Creatures to God Part of it, and have taken Part of their Comfort from the reviewing theſe Things as Evidences of their Faith and of a right Work.

1. Here we may obſerve in brief, that if Sinners ſhould reſt upon theſe Things without Chriſt, or take ſuch a Change inſtead of Chriſt, in Whole, or in Part, the Reproof would be juſt, and the Danger great. But ſince Self and Creatures, 〈◊〉 Luſts and wor • ly Vanities, are as it were both God and Chriſt to every unregenerate Man, can Chriſt be rightly believed in, where our own Righteouſneſs or any other Thing is chiefly truſted in, and ſupremely loved? Doth God ever thoroughly diſcover a Man's Sin and Miſery to him, and take his Heart from all Creatures and falſe Refuges, by ſhewing him Jeſus Chriſt and his glorious Righteouſneſs, and yet leave his Soul unrenewed and unholy? I believe for my Part, that where the Work of Converſion is ſincere, there it is entire. Sinners having by their Apoſtacy from God become unholy, they muſt be ſanctified as well as juſtified. Sin has perverted their Taſte and Reliſh for true Holineſs and the Happineſs which it affords, and thus they are become unfit for the Kingdom of Heaven as well as expoſed to Hell.

2. Chriſt is a compleat Saviour. He ſaves his People from their Sins, and recovers them to Holineſs, as well as delivers them from Hell. Both theſe Things were neceſſary. He that believeth not ſhall be damned, is not more true than this Without Holineſs no Man ſhall ſee the Lord, Verily, verily, Except a Man be born again, he cannot ſee the Kingdom of God. Hence Chriſt is ſaid in the Scripture to be made unto us of God, Wiſdom and Righteouſneſs, and Sanctification, and Redemption. As the Goſpel is a conſiſtent Scheme, one Part of it ſhould not be ſet in Oppoſition to another: One Benefit and Grace ſhould not be extolled in Order to decry and vilify others. All ſhould be allowed their proper Place.

3. Beſides what has been already ſaid to expoſe this falſe Notion of Faith, It ſhould be remembered, that ſaving Faith is produced into the Souls of Men by the ſupernatural Agency of the Holy Spirit, and is repreſented in Scripture ſometimes to be a receiving Chriſt, a believing with the Heart, which compriſes the Will as well as the Underſtanding Thy Pſalm cx. 3. Iſai. liii. 1. John i. 12. People ſhall be WILLING in a Day of thy Power. Who hath believed our Report? And to whom is the Arm of the Lord revealed? — As many as received him—that believed in his Name were born of God. Thus ſaving Faith and Regeneration are ſtrictly connected. Why ſhould not the Goſpel of Chriſt influence the Will as well as the Underſtanding, when it is beheld in its Glory? And if it does muſt it not be wrong to confine Faith merely to the Aſſent of the Underſtanding in the grand Buſineſs of cloſing with Chriſt? But indeed the Antinomian Faith does not imply a Soul's receiving Chriſt or cloſing with him. It is only an Aſſent to their own good Eſtate upon ſome imaginary Revelation or Deluſion. But right Faith is the Subſtance of Things hoped for, the Evidence of Things not ſeen. That is, ſuch a Kind of Reaſon and Argument, as not only gains the Aſſent of the Underſtanding, but effectually prevails with the Will, and engages the Man to act, as the Greek Word imports. Rom. v. 1.

4. With Reſpect to eternal Juſtification which ſome are ſo fond of, It is certain the Scriptures repreſent all Unbelievers, the Elect as well as others, under Condemnation. We are juſtified ſays the Apoſtle, Eph. ii. 3. by Faith and therefore not before Faith; ſo that it ſeems they were in a State of Condemnation before they believed in Chriſt. And in another Paſſage he ſays, Heb. xi. 1. ſpeaking of Believers We were by Nature Children of Wrath even as others. I would aſk why it is not as proper to ſay, that Men were born from Eternity, or dead from Eternity, as that they are juſtified from Eternity?

5. As to the Means of Grace, ſince Faith, regenerating Grace, a new Heart, a new Spirit, are the Gift of God, why ſhould not Sinners be ſenſible of their undone State, and their infinite Need of theſe Things, and wait upon God for theſe Bleſſings? God has inſtituted a public Miniſtry, and Means of Grace, If he has, does he not require unconverted Sinners to attend upon them? Does he not command all Men every where, and eſpecially in his viſſible Church, to repent, to ſeek him, to call upon him, to labour for the Meat, which endureth unto eternal Life, to ſtrive to enter in at the ſtrait Gate? Is there not the greateſt natural Fitneſs, Prop • ety and Suitableneſs, that guilty Sinners ſhould be ſenſible of their Sin and Miſery, and wait upon God for his Grace in Jeſus Chriſt? Can there be any good Reaſon offered why Chriſtleſs Sinners may not pray for Faith, and converting Grace? Is it not mentioned as an awful Inſtance of Wickedneſs to aſk, What Job xxi. 15. Malachy iii. 14. is the Almighty that we ſhould ſerve him? And what Profit ſhould we have if we pray unto him" and to ſay, "It is vain to ſerve God; and what Profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hoſts? Has not God often heard the earneſt Prayers and Cries of unconverted Sinners? Yea did he not teſtify ſo much Regard to the Repentance of A • ab, and the Nine • i • , as to withhold his threatned Judgment for a Time?

There was ſome in the Time of the Apoſtles that ſaid, Let Rom. iii 8 and • i 1, 2. us do Evil that Good may come" "and Sin that Grace may abound, and pretended to derive this impious Sentiment from the Goſpel, and particularly from the Doctrine of Juſtification by Faith in Jeſus Chriſt, as delivered by Pau • But he rejected it as a vile Slander with the greateſt Abhorrence, and declared the Damnation of ſuch to be juſt. But to return,

As your Miſtake about the Nature of Faith appears to be of dangerous Tendency to the Souls of Men, I ſhall tranſcribe a lively Paſſage from Holy Mr. Baxter againſt it, that if it be poſſible you may be reclaimed, and others prevented from embracing this deſtructive Error.

The damned in Hell ſhall loſe their preſent preſumptuous Conceit, and Belief of their Intereſt in God, and of his Favour towards them, and of their Part in the Merits, and Sufferings of Chriſt.

This falſe Belief doth now ſupport their Spirits and defend them from the Terrors that would elſe ſeize upon them, and fortify them againſt Fears of Wrath to come. Even as true Faith doth afford the Soul a true and grounded Support and Conſolation, and enableth us to look to Eternity with undaunted Courage: So alſo a falſe, ungrounded Faith doth afford a falſe ungrounded Comfort, and abates the Trouble of the Conſideration of Judgment and Damnation.

Obj. But if we regard this Repreſentation, it is probable we ſhould doubt: And He that d • b • eth is damned.

Anſ. He that doubteth what? That he himſelf is in a State of Grace? Then every one who is convinced of his Chriſtleſs State would be damned. Th • s cannot be the Senſe. But he doubted whither he might lawfully eat theſe Things, which were forbidden by the Law of Moſes, and if he eat them contrary to his Conſcience, he was ſelf-condemned, guilty of Sin, and liable to Puniſhment for it from God, as well as for his other Sins. For thus • s the Text, He that doubteth is damned, if he eat, becauſe he eateth not of Faith, for whatſoever is not of Faith is Sin. If a Man has only a • ake Faith and vain Confidence, the more he doubt • of the Truth of it, and no ſ • er he gives it up the better.

But alas this is but a palliative Salve, a deceitful Comfort? What will eaſe their Trouble when this is gone? When they can believe no longer, they will be quieted in Mind no longer. If a Man ſee never the greateſt Miſchief and yet ſtrongly conceit that he is in Safety; his Conceit may make him chearful, as if all were well indeed, till his Miſery comes; and then both his Conceit and Comforts vaniſh. An ungrounded Perſwaſion of Happineſs is a poor Cure for real Miſery. When the Miſchief comes it will cure the Miſbelief; but that Belief can neither prevent nor cure the Miſchief. It there were no more to make a Man happy, but to believe that he is ſo, or ſhall be ſo; Happineſs would be far commoner than now it is like to be. It is a Wonder that any Man who is not a Stranger both to Goſpel and Reaſon, ſhould be of the Antinomian Faith in this; who tell us that Faith is but the believing that God loveth us, and that our Sins are already pardoned through Chriſt; that this is the chief Thing that Miniſters ſhould preach; that our Miniſters preach not Chriſt, becauſe they preach not this; that every Man ought thus to believe, but no Man to queſtion his Faith whether he believe truly or not, &c. But if all Men muſt believe that their Sins are pardoned, then moſt of the World muſt believe a Lie: And if no Man ought to queſtion the Truth of his Faith, then moſt Men ſhall reſt deluded with an ungrounded Belief. The Scripture commandeth us firſt to believe for a Remiſſion of Sins, before we believe our Sins are remitted. If we believe in Chriſt, that is, accept him cordially for our Saviour and our King, then we ſhall receive the Pardon of Sins. The Truth is, we have more ado to preach down this Antinomian Faith, than they have to preach it up and to preach People from ſuch a believing, than they have to preach them to it. I ſee no Need to perſuade People ſo to believe, the Generality are ſtrong and confident in ſuch a Belief already. Take a Congregation of Five Thouſand Perſons where there has been no remarkable Convictions and Awakenings] and how few among them all will you find, that do not believe their Sins are pardoned, and that God loves them? Eſpecially of the vileſt Sinners, who have leaſt Cauſe to believe it? Indeed, as it is all the Work of thoſe Men to perſuade People to this Belief; ſo it is the hardeſt Taſk almoſt we meet with, to convince Men of the Ungroundedneſs of this Belief, and to break the Peace which Satan maintaineth in their Souls. Neither do I know a comm • er Cauſe of Men's Deſtruction than ſuch a Miſbelief. Who will ſeek for that which he believes he hath already? This is the great Engine of Hell to make Men go merrily to their own Perdition. I know Men cannot believe Chriſt or believe in, or upon Chriſt, either too ſoon, or too much. But they may believe that themſelves are pardoned, adopted, and in Favour with God, too ſoon and too much. For a falſe Judgment is always too much and too ſoon. As true grounded Faith is the Maſter-Grace in the Regenerate, and of the greateſt Uſe in the Kingdom of Chriſt; ſo is the falſe ungrounded Faith the Maſter-Vice in the unregenerate Soul and of greateſt Uſe in the Kingdom of Satan.—I would be loth to weaken the true Faith of the meaneſt Chriſtian, or to perſuade any Man that his Faith is falſe when it is true; God forbid that I ſhould ſo diſparage that precious Grace which hath the Stamp of the Spirit! or to trouble the Soul, that Chriſt would have to be comforted! But I muſt needs in Faithfulneſs tell thee that the confident Belief of their good Eſtate, and o • the Pardon of their Sins which the careleſs, unholy, unhumbled Multitude amongſt us, do ſo commonly boa • of, will prove in the End but a Soul-damning Deluſion. — Baxter's Saints Everlaſting Reſt. p 316, 317, 318..

ii. The Spirit of God, when he teaches Men internally by his Word, improves the Scriptures in a perfect Conſiſtency one with another; but on the countrary, when Satan improves any particular Paſſages of Scripture, i • is in ſuch a Senſe as • ars with the Reſt of this holy Book. Thus he ſaid to Matt. iv. 6.7. Chriſt, If thou be the Son of God, caſt thyſelf down; for it is written, he ſhall give his Angels Charge concerning thee, and in their Hands they ſhall bear thee up, leaſt at any Time thou daſh thy Foot againſt a Stone. Here Satan improved Scripture in his Temptation, but in ſuch a Senſe as was inconſiſtent with the reſt of the ſacred Writings. Hence, our Saviour repelled this Temptation by another Text. It is written thou ſhalt not tempt the Lord thy God.

It is evident that when Satan impreſſed that Scripture on the Mind of John Lewis, it was in ſuch a Senſe as was quite inconſiſtent with the Reſt of the Bible.—And thus the ſpiritual Senſe, which ſundry of you pretend to be taught from various Paſſages of Scripture, is quite contrary to the true and plain Senſe of the Scriptures in general.

iii. When the Spirit of God improves the Scriptures in teaching Men, he brings them to be duly influenced by Divine Truths, to have high Thoughts of God, low, abuſing Thoughts of themſelves, to renounce their own Righteouſneſs as the moſt deſpicable Things, as filthy Rags, and as Dung, Philip iii. to truſt in Chriſt's glorious Righteouſneſs, • o cultivate divine Charity and abound in all good Works. But the Suggeſtions of Satan have quite a contrary Tendency. From the Impreſſion made on their Minds, by this evil Spirit, that they are the peculiar Favourites of God, they are filled with much ſpiritual Pride, and Self-Conceit; and are diſpoſed to truſt in their own Righteouſneſs, their religious Exerciſes, high Experiences and great Zeal.—Is not this the Caſe with many of you? Don't you think you recommend yourſelves conſiderably to God, by your being ſo much engaged in his Service? So zealous againſt your Neighbours? Would you not think it hard, if God ſhould accept one, who belongs to the lifeleſs, ſtanding Churches (as you call them) as readily as one of you, after all your Zeal and painful Services?—Thus, you go about to eſtabliſh your own Righteouſneſs. But remember, you muſt have a perfect Righteouſneſs, if you would be juſtified by it. Your zealous Services and high Experiences will not juſtify you, unleſs they are abſolutely perfect.

Gal. v. 2. Behold, I Paul ſay unto you, if ye be circumciſed (with a View to be juſtified thereby) Chriſt ſhall profit you nothing. For I teſtify to every Man that is circumciſed (with this View) that he is Debtor to do the whole Law. If you truſt to your religious Experiences, if you think that any of your own Works will avail for your Juſtification before God, you muſt yield an abſolutely, perfect obedience.— Take Heed then to yourſelves, on this important Point, leſt ye periſh in your falſe Confidences.

It is very ſad, that the ſuppoſed Converſion of many leads them to a Temper and Practice directly contrary to Divine Charity, to be unkind to all but their own Admirers, to bear no Provocations; to cover no Faults; to keep themſelves within no Bounds; to believe Nothing to their Neighbours Advantage; to believe the Worſt they hear of others, and ſuſpect more than they hear; to vaunt themſelves in their great Experiences, and be filled with a great Senſe of their own Importance!

Diotrophes of G—T—M, was a Boy of middling Parts, but of much Pride and Vanity; ſo that he never made much Proficiency in Learning, nor acquired any conſiderable Stock of Knowledge. When he grew up, his Forwardneſs led him into ſundry vicious Courſes, but his Pride helped him to conceal them ſo much, that he maintained a tolerable fair Character—About thirty he was more fully convinced of his ſinful State than ever he had been before—While he was earneſtly praying for Mercy early one Morning, that Text was ſuddenly and powerfully impreſſed on his Mind, They ſhall ſeek me early but they ſhall not find me. This was followed by another. The Harveſt is paſt, the Summer is ended, and we are not ſaved. He now thought his Day of Grace was over, and that it was utterly in vain to ſeek for Mercy. Following this ſtrong Impreſſion he left off Praying, and ſeemed to ſink into a ſettled Deſpair, in which he continued for ſome Time. 'Twas now peculiarly diſtreſſing to him to think he would be looked upon by Mankind as a forlorn Object, forſaken of God. After ſome Weeks when the Ferce of the Impreſſion was worn off in a great Meaſure, at the Advice of his Friends he began to pray again for Grace and Mercy, though not with ſo much Earneſtneſs as before. And now he thought he had not been ſo very wicked, though he had been betrayed into ſome Follies, but that God might pardon him. When he had continued in this Courſe ſome Time, and heard how ſundry others, who had been more openly vicious than he, had received Light and been filled with great Joy in believing, be began to be very uneaſy. He was afraid God did not regard his Prayers, though he prayed ſo very ſincerely. While he was greatly perplexed about this, and thinking it very hard that God ſhould neglect him ſo long, theſe Words were moſt ſtrongly impreſſed on his Mind. Thy Prayers are come up for a Memorial before God— O thou of little Faith, wherefore didſt thou doubt? Theſe were followed by many others of the ſame Import. His Affections were drawn out in Love to God and Chriſt. He was raviſhed and filled with Wonder. He ſaw and believed that God loved him with an everlaſting Love, and accepted his Prayers. He abounded in Duties, in Prayer and Praiſe —He longed to tell others of his wonderful Experiences, the great Things God had done for his Soul. This was all his Diſcourſe in almoſt all Companies, urging them from hence to come and taſte that the Lord is gracious—Separations began ſoon after this—He preſently diſcovered that his Miniſter's Preaching could not edify Chriſtians. For he preached much about the Perfections of God; the Excellencies of Chriſt; the Nature of true Religion as conſiſting in Conformity to God and ſincere Obedience to the Goſpel of Chriſt; and inſiſted upon it, that good Works were a Sign of Grace. Whereas, Diotrephes wanted him to preach up his religious Experiences, and ſhew that good People have their Hearts filled with great Joy, when God firſt reveals to them, that he hears their Prayers and diſcovers his Love to them. In ſhort, he concluded his Miniſter knew Nothing about Experiences, ſince he dwelt ſo much on the bare Truths of the Goſpel.—Thoſe Words having a Form of Godlineſs but denying the Power, from ſuch turn away, were impreſſed on his Mind—He ſeparated —And as he had a ready Utterance and great Experience, it was ſeen revealed to him that God deſigned him for eminent Services; even that he 〈◊〉 be a publick H • ſs for the Lord. When he communicated this Revelation to others, be pretended to be very backward to comply with it. But it being likewiſe revealed to them, and beeing Fellowſhip with him; they perſuaded him to exerciſe his Gift, and obey the Call of God. Thus he became a w • and zealous Holderforth—He had no Learning nor Skill in Divinity. But he had a prodigious Stock of Confidence, and ſtrong Lungs; ſo that what he wanted in Senſe and Co • he made up in Noiſe, which he perſuaded his Hearers was all holy Zeal. As he was naturally proud, and could not brook Oppoſition, he was really very warm againſt all who did not become his Followers and celebrate his Praiſes: But his burning Zeal never framed higher, than when he declaimed againſt the ſtanding Miniſters, which he did almoſt every Time he held forth, becauſe they ſhewed the People the Aſſurdity and Sinfulneſs of ſuch Conduct, and thus prevented the Spread of his Fame. To give a Sanction to all his Exhortations, he pretended that he always ſpake by the Spirit, and profeſſed to live in the full Aſſurance of his Juſtification. And indeed he was never much diſpoſed to queſtion his own Goodneſs. Accordingly he taught it was one of the greatest Sins for Chriſtians to doubt of their Converſion, or ſcruple that God loved them. He defined Faith in Chriſt to be a Man's believing that Chriſt died for him in particular, ſo that for a Man to doubt of his good Eſtate was the awful Sin of Unbelief. Hence, he deſpiſed all Marks and Signs of Grace, and depended for Aſſurance on immediate Revelations of ſtrong Impulſes, which he called the immediate Witneſs of the Spirit. Had he not adopted this Notion of Aſſurance, he could never have maintained his Confidence, becauſe he was very deficient in moſt of the ſcripture Marks of a Chriſtian. For Inſtance, he was not meek and humble. He was not kind to Mankind in general. He confined any Love he had for Mankind to his own Party, and was cenſorious and unkind to all Christians of other Denominations, let them be never ſo exemplary in their Practices. He rejoiced in the Iniquities and Scandals of ſuch as belonged to the ſtanding Churches, eſpecially of the Miniſters, and was very ready to miſrepreſent their Conduct in Order to blacken their Characters and raiſe Prejudices againſt them. However, as he never examined himſelf by the Scripture Marks of a Saint, theſe Things never ſhaked his Confidence. A great Senſe of his eminent Labours and Services in the Goſpel, his burning Zeal, the Reproaches and Sufferings he endured for preaching; together with his immediate Revelations and ſtrong Impulſes, and the Applauſes and Witneſings of his Followers filled him with the higheſt Aſſurance, that he was peculiarly beloved of God, and called by him to be a Miniſter.

Now what can be plainer than that D • otrephes's religious Exerciſes were directed and influenced in a great Meaſure, from firſt to laſt by Satan's Suggeſtions? His firſt Deſpair, doubtleſs roſe from this Quarter, ſince the Texts that were improved were evidently perverted, being applied as if they had a particular, immediate Referrence to him, when it is certain they belonged no more to him than to others. Thus Satan frequently tries to drive Perſons into Deſpair, ſuggeſting to them they are guilty of the Sin againſt the Holy Ghoſt, or that their Day of Grace is paſt, or their Sins are too great to be forgiven; all which Apprehenſions have no Foundation in the Word of God, but depend entirely on particular Suggeſtions or on the Miſapplication of ſome Paſſages of Scripture. God declares repeatedly, that he will pardon the greateſt Sinners if they believe.

If Satan can thus fill Men with Horror, why may he not, if permitted, tranſport them with imaginary Joys, miſapplying the Promiſes to them. Certainly this would have a great Tendency to deceive them. He would act as much in the Character of the Deceiver, by taking this Method, as any other. Why may not God permit him to take this Method as well as the other?

If Diotrephes had really loved the Goſpel of Chriſt, it does not appear that he had any juſt Occaſion of ſeparating. Certainly he ſhould have tried all Meaſures before he proceeded to rent the Church of Chriſt. The Sin of Schiſm is far from being ſmall.

Where Perſons withdraw from that Religion, which is profeſſed in general where they live, this turns the Attention of many from the Goſpel of Chriſt, to know what they are driving at. Such Perſons, let the Cauſe of their Separation be what it will, are almoſt always extremely zealous about their Peculiarities, and lay a prodigious Streſs on them, and take unwearied Pains to make Proſelytes. For the Strength and Credit of their Party chiefly conſiſts in their Numbers. When they happen to be in the wrong, their Pride and Ambition, their Malice againſt ſuch as oppoſe them, frequently prompt to take very unlawful Meaſures to encreaſe their Party, ſuch as miſrepreſenting their Adverſaries and blackening their Characters to render them odious to the World. Now ſuch Conduct cannot but promote Hatred, Strife and Contention. While the careleſs World ſee profeſſing Chriſtians dividing from, and reproaching one another, and every Party confident they are right, and pleading Scripture to maintain their different Opinions and Practices; they are ready to ſuſpect that the Scriptures themſelves are uncertain, and that all Religion is Nothing but a Piece of Prieſtcraft. Thus the weak are ſtumbled, and Thouſands prejudiced againſt Religion and hardened in their Sins to their eternal Deſtruction, by Diviſions and Schiſms. Now theſe ſad Conſequences lie at their Door who go off from the Churches where they live, without juſt Reaſon. For the Churches and Miniſters of Chriſt are exhorted to contend earneſtly for the Faith once delivered unto the Saints—Surely Nothing but real Neceſſity ſhould ever put any Man upon withdrawing from the Churches where he lives. If Men had a due Regard to Religion, and were not ſtrangely miſtaken; I can't but think, they would not withdraw from the ſtanding Churches among us, unleſs they could ſhew better Reaſons than any of them have yet done. All that have withdrawn from our Churches on one Pretence and another would do well to conſider the pernicious Conſequences of their Conduct Indeed Chriſt has ſaid Luke xvii. 1, 2. Matt. xviii. 7 "It is impoſſible but that Offences will come." But he has declared at the ſame Time, that this will be no Excuſe for thoſe who are the blameable Cauſe of theſe Offences. Wo unto that Man by whom Offence cometh: It were better for him that a Milſtone were hanged about his Neck, and he caſt into the Sea than that he ſhould offend one of theſe little ones." His Inſtruction to his Followers by his Apoſtle is Rom. xiv. 21. It is good neither to eat Fleſh, nor to drink Wine, nor any Thing whereby thy Brother ſtumbleth, or is offended, or is made weak. Our Bleſſed Lord rather than offend the Jews Matt. xvii 24—27. wrought a Miracle to pay a Tribute or Tax though he could have juſtly refuſed paying it. How contrary to his Example in this Inſtance is the Conduct of many of you, who endeavour to give as much Diſturbance and Offence to thoſe whom you are bound to treat as Brethren as poſſible, and rejoice and glory in diſobliging and moleſting them!

As to Diotrephes's Call to the Miniſtry, it was directly contrary to the expreſs Rules of the written Word, which forbid a Novice to be a Miniſter, leſt being lifted up with Pride he fall into the Condemnation of the Devil. 1 Tim. iii. 6. A Novice in this Text means a new Convert, as all, who are acquainted with the Greek in the Original, well know. Now he was according to his own Account but newly converted, and therefore was plainly excluded from the Miniſtry by this Text for ſome Time. It is a pity your new Converts don't remember this Text. When they are ſo very forward to be publick Speakers, they might do well if they would alſo ſeriouſly conſider the Words of James, James iii. 1. "My Brethren be not many Maſters or Teachers." Is that Forwardneſs, which leads Men to violate the expreſs Commands of God's holy Word, a good Mark of their Converſion?

Now it is to be feared, that ſomething like Diotrephes's, is the Converſion which many among you have met with? It is indeed very probable that you will not be forward to avow, that this is the Religion you are acquainted with, becauſe it has been often expoſed, and labours under ſome Diſgrace — Men are not eaſily perſuaded to believe they are miſtaken about Religion. Their natural Pride diſpoſes them to hope well of themſelves When true and falſe Religion are often deſcribed and clearly diſtinguiſhed in Books, or in Preaching, there is hardly any Body that will lay Claim to the falſe, as their own. In ſuch Places Men's Experiences often become very orthodox, though their Practices are quite irregular. But I may leave others to judge how much Honeſty there is in this.

If you had not embraced ſome Errors about experimental Religion, why do you ſeparate from us? Why do you induſtriouſly b • zz it about, that we don't preach up Religion? And whence ſhould this Notion have ariſen about your Miſtakes in theſe Matters, and been believed by the moſt ſerious and religious Men in the Country? 'Twas very diſagreeable to many of the ſtanding Miniſtry to believe, you were ſo awfully miſtaken. You were, many of you, not only Members in our Churches, but among our warmeſt Adherents. What then could diſpoſe any of us to entertain ſuch Apprehenſions of your Religion, but the ſtrongeſt Evidence? You have obliged us by your open Declaration of your religious Experiences; and by your ſtrange Conduct in various Inſtances have forced us, whether we would or not, to ſuſpect that you were extremely miſtaken about Religion, and many of you deluded by Satan. Yet with Reſpect to ſome of you, we would agreeable to the Scriptures make a Difference, hoping that they have only drunk in ſome unhappy Prejudices, and being Perſons of no Learning, are only guilty of ſome Blunders in their Expreſſions. But if this be the Caſe with any of you, it is a Pity you ſhould be ſo tenacious of wrong Expreſſions, and diſreliſh the Form of ſound Words.

However the Matter in Debate, is not, whither any of you are true Saints? How far true Saints may be left to their own Weakneſs, and the Deluſions of Satan, as David and Peter were, for a Seaſon, is beyond us to determine. It is Opinions and not Perſons I oppoſe. If I have written againſt particular Parties, it is becauſe they are well known to embrace the peculiar Tenets and Errors, againſt which I have levelled this Addreſs.

A Man's being gracious does not ſecure him always from Error and Deluſion. Nor is Error the more to be regarded, and loved, were it ever ſo certain, that thoſe who maintain it are truly pious Perſons. But I heartily wiſh you would give ſome better. Evidences of your Piety, than running into deſtructive Errors in Principle, and wild Extravagances in Practice. It is not the moſt probable Thing in the World, that God would permit you ſo generally to embrace ſuch falſe Notions of Religion, if you were ſo eminently pious as you imagine. No Doubt the greater Part of erroneus Perſons are full as corrupt in their Hearts as their Heads.

Where Perſons are under any ſerious Concern, and their Conſciences in ſome Meaſure tender, they would ordinarily be a great Deal ſhocked, if Satan ſhould tempt them to ſuch groſs Wickedneſs as he did John Lewis, and the Dutartres. He is more likely to ſucceed by putting on a religious Appearance, and counterfeiting as near as may be the Enlightenings of the Divine Spirit. This is to attack Perſons in a Way they don't expect him. Now if he can by this plau • ible Diſguiſe bring them to give Heed to particular Suggeſtions from Scripture, it will as effectually anſwer his Purpoſe, as if he perſuaded them, with the unhappy Perſons abovementioned, to commit the moſt horrid Crimes.

What was the Method Satan took to abuſe that Scripture, I have a few Things againſt thee, becauſe thou ſuffereſt that Woman Jezebel—Behold I will caſt her into a Bed— And I will kill her Children with Death, &c. Was it not by a particular Direction and powerful Impreſſion of it on the poor Wretch's Mind, as if it had immediately referred to him? Had he conſidered the true Scope, and the general Truths, which are contained in this Paſſage; he might have clearly ſeen it had no more Reference to him than to others, and could not be any Warrant to him to kill his Wife and Children. But he was carried away with the Powerful Impreſſion, and took it for granted, that it was an immediate Direction from God to him.

How was it that the Dutartres came to imagine that God had raiſed up a Prophet to them from that Text, A Prophet ſhall the Lord your God raiſe up unto you, of your Brethren, like unto me, him ſhall ye hear in all Things whatſoever he ſhall ſay unto you? Was it not by ſome powerful Impreſſion of it on their Minds, as if it had an immediate Reference to them in particular?

Few or none of you I hope have been permitted to commit ſuch horrid Crimes, in following your Impreſſions. But there are Degrees in Sin. Some Sins are more ſhockingly groſs than others. Some that are very provoking in the Sight of God, as Unbelief for Inſtance, are not reckoned ſcandalous among Mankind. You may therefore have been much miſtaken and have acted very ſinfully without having fallen into ſuch open horrid • mes—Were it neceſſary, I could point out ſundry Inſtances in which you have been left to apply Scripture as groundleſsly, and to conduct as contrary to it's Senſe as the Dutartres and John • ewis did. One was taught to leave the ſtanding Churches in New-England from theſe Scripture Expreſſions, Ye ſeek Jeſus, which was crucified. Why ſeek ye the living among the dead? Behold he goeth before you into Galilee, there ſhall ye ſee him; lo I have told you. Another had it revealed to him that he muſt leave the ſtanding Churches, from theſe Texts. And they ſaid one to another, let us make a Captain and let us return into Egypt— Let them alone they be blind, Leaders of the Blind, and if the Blind lead the Blind, both ſhall fall into the Ditch— Then the Glory of the Lord departed from off the Threſhold of the Houſe, &c. Others pretend it is revealed to them that what is ſaid in the Scriptures about Antichriſt, and the Whore of Babylon, belongs to the ſtanding Churches in New-England. And it is in vain to diſpute with them; for they ſee it, God has revealed it to them, and following theſe Impulſes and Revelations they ſeparate and pour out their bitter Reproaches againſt the ſtanding Miniſters and Churches.

Now whoever will examine theſe Texts will find Nothing in them to countenance ſuch Notions and Practices. There are no ſuch Truths in them as you pretend to be taught by them; from which it appears, as clear as the Sun, that if there is any Thing more in ſuch Feelings and Revelations from the Scriptures, than a heated Imagination; it muſt proceed from the poſitive Agency of a falſe Spirit on your Minds. For as the Holy Spirit is the Author of the Scriptures, this Divine Inſtructor could never teach you for Scripture Things which are not at all contained in theſe ſacred Writings. Theſe Miſinterpretations and Perverſions of Scripture muſt proceed from yourſelves, or Satan, or both, the one acting in Subſerviency to the other.

IV.

The next Pretence which you plead in Favour of your Impulſes, Revelations, and Perverſions of Scripture is, that they are the ſpiritual Meaning which you are taught by the Spirit of God. You aſſert this with great Confidence, and boldly pronounce thoſe to be blind and carnal, who don't underſtand the particular Paſſages juſt as you are pleaſed to ſpiritualize them.

The Phraſe, Spiritual Senſe of Scripture has been uſually referred, by ſober intelligent Chriſtians who have uſed it, to that Diſcovery of the peculiar Glory of divine Truths which God grants to his People by the ſaving Illuminations of his Spirit, they beholding in the Glaſs of the Goſpel, the Glory of the Lord. And if you will uſe the Words ſpiritual Senſe, to mean this and Nothing more, I ſhould have no Debate with you, but would rather offer ſundry Arguments to prove that none but true Saints ever behold the great Truths of the Goſpel in their Spiritual Glory, ſince it is poſitively aſſerted by the Apoſtle, 1 Cor. ii. 14. that "the natural Man receiveth not the Things of the Spirit of God; for they are Fooliſhneſs unto him, neither can he know them, becauſe they are ſpiritually diſcerned. No Man, who is deſtitute of the Spirit of God, can be ſuppoſed to know the peculiar Excellencies and Glories of the divine Truths which are contained in the Goſpel. Hence Chriſtians are directed to pray for the Teachings and Illuminations of the Holy Spirit, that the Eyes of their Underſtanding may be enlightened.

But this is not what you mean by ſpiritual Senſe of Scripture. For then it would be no Support or Foundation for your new Truths, which you pretend are revealed to you from ſuch and ſuch Texts of Scripture. When the Minds of Sinners are enlightened by the Spirit of God, in the Scheme of Salvation by Jeſus Chriſt, as delivered in the Goſpel, they only ſee the Truths which are already revealed by the Spirit in the written Word. Divine Light may ſhew Men what is in the Scriptures, eſpecially their eminent Excellency and Glory, but it does not diſcover new Truths and Duties, not contained in the Bible. So that the ſpiritual Senſe of the Scriptures in this Acceptation of the Phraſe is Nothing to your Purporſe. It could be no Advantage to your Scheme.

Hence your ſpiritual Meaning or Senſe of Scripture is a ſecret myſtical Senſe, which you imagine is communicated to you by immediate Revelation, and by which you know new Truths and Duties. The Scriptures according to you, have a literal and carnal Senſe, and a myſtical and ſpiritual Senſe, hidden and wrapped up under it, as in a Riddle or Allegory. The carnal or unconverted, ſee only the literal and carnal Senſe of the Scriptures, but you being ſpiritual and gracious Perſons are inſtructed in the ſecret and ſpiritual Senſe of the Bible. Let us examine theſe Things.

Every Speaker, who uſes Words with Propriety has ſome Deſign in View, and of Conſequence ſome determinate Meaning fixed to his Words, whether he uſes plain Language or Metaphors, and Parable. When we fully underſtand this Meaning, we have the whole Senſe he intended. If we miſtake his Meaning and Deſign, we can't be ſaid rightly to underſtand him.

As God has been pleaſed to ſpeak to us in human Languages moſt certainly he ſpeaks with the greateſt Propritety: And therefore the Senſe is moſt fixed and determinate. The Scriptures were deſigned for the common Uſe of Mankind, for the Unlearned as well as the Learned, and are therefore penned in an eaſy familiar Style, in ſuch Language and Words, as were commonly uſed among Men when they were written. Sometimes Metaphors and Parables are uſed to ſtrike Men's Attention in a more lively Manner, and to teach them plain Truths, which are clearly revealed in other Paſſages of Scripture. And it ſeems ſometimes to conceal them. See Mark iv. 11, 12. Typical Repreſentations were often uſed under the Old Teſtament to prefigure Jeſus Chriſt the promiſed Saviour. But ſince Chriſt is come, ſuch typical Repreſentations are become leſs neceſſary, and ſo not much uſed in the New-Teſtament. We, ſays the Apoſtle, uſe great Plainneſs of Speech and not as Moſes which put a Vail over his Face. 2 Cor. iv. 12, 13.

Since God deſigned to teach us Something in every Paſſage of Scripture, when we comprehend what this is, what Inſtructions are contained in it, we ſee the true Meaning of that particular Paſſage. If we don't ſee what was God's Meaning and Deſign in any particular Paſſage, we don't underſtand that Paſſage, at leaſt the true Meaning of it. Thus every Scripture, whither plain or parabolical, has ſome Deſign, ſome determinate Senſe. It contains ſome certain Truths, and no other. When the Paſſage is parabolical and typical, it muſt be explained to diſcover theſe Truths which it contains.

The Scriptures were deſigned for, and are ſent to Mankind in general, both Saints and Sinners. They are uſed as a Means to convince and convert Sinners; to edify Saints; and to leave impenitent Unbelievers inexcuſeable in their Sins. Theſe Ends could not be anſwered by the Scriptures, unleſs they were in ſome good Meaſure intelligible to all both Saints and Sinners God declares that he had not ſpoken in ſecret; and that his Commandment was not hidden. Iſaiah xlv. 19 Deut xxx. 11. It was not his Deſign to hide and conceal the Truths of his Word from the unregenerate, but to reveal them to all in general in the plaineſt Manner. To teach therefore that unconverted Sinners can't have any Underſtanding of the Scriptures is to oppoſe God, and to endeavour to fruſtrate one great End for which he gave them. When the holy Spirit convinces Men of their Sins, does he not often improve the Truths contained in the Scriptures? And don't convinced Sinners believe the Truths, which the Spirit improves in convincing them? And are not many awakened Sinners, with Felix, when he trembled under Paul's Preaching, ſtill in an unconverted State? If unconverted Sinners could know nothing at all about the Truth contained in the Goſpel, how could they be left inexcuſeable in their Sins? Or how could it be juſt in God to condemn them to an aggravated Puniſhment?

Hence, though unconverted Sinners don't ſee the eminent Glory of the Lord in the Glaſs of the Goſpel, yet they may, and often do ſee th • it is true, and are frequently much affected with the Truths which it contains. And thus your Notion of a carnal Meaning, which is underſtood only by carnal Men; and a ſpiritual Meaning which true Converts underſtand has no juſt Foundation. The Scriptures were penned by the Inſpiration of the Holy Spirit, and treat chiefly about ſpiritual Things, and Men are brought to ſee their real Excellency and peculiar Glory by the Illuminations of the Spirit. How then can they have a carnal Meaning? Chriſt the great Antitype is come. Why would you turn the New-Teſtament into Types and Figures? Is not this to throw Shadows and Darkneſs inſtead of Light upon the Goſpel? But this will appear plainer while I briefly point out ſome of the Marks and Characters of your ſpiritual Meaning which you put on the Scriptures.

1. Your ſpiritual Senſe of Scripture has no Connexion with its true or real Senſe. For Inſtance, Jeſus then cometh and taketh Bread and giveth them, and Fiſh likewiſe. Real Senſe; Chriſt on a certain Occaſion diſtributed Bread and Fiſh to his Diſciples. Your ſpirituall Senſe, Bread and Fiſh mean Divine Light, Comfort and Joy. Jeſus gives this ſpiritual Food, theſe divine Manifeſtations, not to the World but to his true Diſciples, his poor perſecuted Followers, that is, yourſelves. Now any unprejudiced Perſon may ſee this ſpiritual Meaning has no Connexion with, nor real Foundation in the Text.

2. Your ſpiritual Meaning is ſuch a Meaning as no ſober Man, let him have ever ſo much Grace and Penetration, can ſee in the Text; and yet a blind, unconverted Sinner can underſtand it if he pleaſes. Divine Influences and ſaving Illumination don't help a Man in the leaſt, to diſcern your ſpiritual Senſe of Scripture. For many who are favoured with a large Share of ſaving Light and Knowledge are quite Strangers to your ſpiritual Meanings. But ſome carnal Men are very well acquainted with them. Thus 1 Kings, i. 1—16. David's Servants ſaid unto him, let there be ſought for my Lord the King a young Virgin, and let her ſtand before the King, and let her cheriſh him; and let her lie in thy Boſom, that my Lord the King may get Heat. So they ſought for a fair Damſel—and found Abiſhag, &c. Your ſpiritual Senſe of this Paſſage is briefly, This fair Damſel that cheriſhed King David was his Faith. This lay in his Boſom and made him lively and warm in Religion. A carnal Sinner can immediately underſtand this Meaning without any Illuminations of the Spirit.

3 Your ſpiritual Senſe not only has no Connexion with the real Senſe, but is often quite contrary to it. Thus, Let your Women keep Silence in the Churches—and if they will learn any Thing, let them aſk their Huſbands at Home." Spiritual Meaning; "Chriſt is their Huſband, the Church is their Home. Therefore Women who are married to Chriſt by Faith may ſpeak in the Church. Here you ſee plainly, that the ſpiritual Senſe is quite contrary to the true Senſe. Thus again, Thou haſt had five Huſbands, and he, whom thou now haſt, is not thy Huſband. Spiritual Senſe; Thou haſt had five falſe Hopes, and that Hope which thou now haſt is not a true Hope, directly contrary to the real Meaning and Deſign of the Words.

In fine, by ſuch Spiritualizings, any Thing and every Thing or Nothing, may be made out of any Scripture, as the Fancies of Men pleaſe. There is no Reaſoning with ſuch Men from Scripture.

Allow your ſpiritual Senſe, and we can't eſtabliſh any Doctrine, nor confute any Error by the moſt expreſs Scripture For it is eaſy for you to ſay, we take the Scriptures in the literal, carnal Senſe; but you have the ſpiritual Meaning of the Texts to Confirm you in your Opinion; or that you are not taught the ſpiritual Senſe of the Texts brought to confute you. So that when Perſons pretend to ſet up ſuch Spiritualizings of Scripture, they in Fact ſet the Bible aſide. Now from whom do you think ſuch Notions could ſpring? Who is it that is moſt induſtriouſly imployed in getting rid of the Bible?

The Hiſtory of the Fall of Man, the Miracles of Chriſt, &c. have been ſpiritualized after this Manner, that is, explained away by ſome Writers. But no Parts of Scripture have been more ſpiritualized, than the Revelation and the Song of Solomon. The ingenious Mr. Lowman has commented very excellently on the Revelation, reſcuing the ſacred Text from many Spiritualizers, and explaining the real Import of the Language and the general Deſign of the Book.

Since the Song of Solomon was ranked among the Jewiſh Scriptures, according to Inſpiration, which would not permit any ſpurious Production to be placed in the ſacred Canon; ſince Chriſt has declared, that the Scriptures cannot be broken; and Paul has expreſsly aſſerted that all Scripture, that is, the whole Old-Teſtament is given by Inſpiration; it would be very abſurd to queſtion its divine Authority. The following brief Account perhaps may be uſeful to point out the general Deſign, and the right Method of explaining this celebrated Song.

Huſbands and Wives mutually love one another. This mutual Love which is between Huſband and Wife may be uſed to repreſent that Love which is between Chriſt and his true Followers. The Spirit of God has made Uſe of Marriage to repreſent it in ſundry plain Paſſages of Scripture. As Solomon was a Type of Chriſt, the Love which he and Pharaoh's Daughter had for each other, is pitched on as a particular Inſtance or Emblem, to repreſent the Love that is between Chriſt and his People. This grand Truth is repreſented in this celebrated Song, which is written after the Manner of Paſtorals, by a great Variety of beautiful Images, in a very ſtriking Manner, agreeable to the Cuſtoms, of the Jews, and the Eaſtern Taſte. From the whole of this Song we learn this great Truth, that there is a mutual ſtrong Love between Chriſt and true Believers." This is celebrated here in a every lively Manner. There is no Need to wring the Expreſſions to force out of them uncertain Niceties. Dr. Owen.

Had the common, but too much neglected, Maxim about Parabolical Repreſentations, viz. That they don't run on all Four, been rightly applied and attended to, many ſtrained and unnatural Gloſſes on the Beams, Ratters, Neck, Breaſts, Navel. &c. might have been ſpared, without any Damage to the • e ſpiritual Edification of the Church. There is Need of a new Revelation from God, and Miracles to confirm many ſpiritual Meanings, that have been affixed to ſome Phraſes in 〈◊〉 • ticles.

God ſometimes taught his People by Hieroglyphicks or Symbols. But it would be very wild to infer from this, that all the Scriptures are hieroglyphical. If God has revealed any where in his Word, that any particular Perſons or Things were ſymbolical (as he has ſometimes done in the New-Teſtament by Chriſt and his Apoſtles) then we have a ſufficient Warrant to explain them, as Types or Hieroglyphicks. But where God has not told us that Perſons or Hiſtories were Allegorical, how is it poſſible for us to know it? Should not we ſtop where God has ſtopped? Muſt not all beyond this be mere Imagination and Deluſion?

Had Men been contented to have made Scripture the Interpreter of Scripture, and not attempted to find out imaginary Myſteries, which are no where revealed, many ſtrange Interpretations might have been happily prevented.

Common Readers, I ſuppoſe, can ſee ſo much in the plain Meaning of the Book of Job, as to be greatly benefited by the Example of Patience, which is ſet before them in this eminent Perſon; and the Serious Inſtructions and ſublime Sentiments, which are delivered in the various Diſcourſes, that paſſed between him and his Friends, on Occaſion of his Afflictions, &c. But many ſuppoſe this Book to be a dramatick Piece, a parabolical Repreſentation. Who can tell how far they are right? On this Suppoſition this Book muſt have a hidden, myſtical, ſpiritual Meaning. Fancy muſt be ſet to Work to find it out. And as it is not revealed in Scripture, when or by whom the Book of Job was written, Imagination has a large Field to range in. Men may gueſs till they are tired: But how ſhall they know when they have gu • ſſed right?

One may imagine it was written by Moſes, that Job myſtically repreſents the Children of Iſrael; his Afflictions and Murmurings, their Bondage in 〈◊〉 , Sufferings and Murmurings i • the Wilderneſs; his Pr • ty • r his heavy Afflictions, their Proſperity in the Land of Ca • aan. On this Scheme the Book of Job was deſigned to recommend Patience and Perſeverance to the Iſraelites in the Wilderneſs.

As Job is repreſented to have lived in the Land of Uz, and the Names of ſome of his Friends are ſuch as were common among the Deſcendants of Eſau. Another may imagine, this Book was written to comfort the Edomites, when they were carried away captive, and ſubjected to grievous Calamities. His Proſperity may repreſent their Reſtoration; or their Converſion to Chriſtianity. Another may imagine, the Book of Job was written by Ezra for the Support and Comfort of the Jews, after the Babyloniſh Captivity: That Job repreſents the returning Jews, his three Friends, whom he called miſerable Comforters, the falſe Friends or Enemies of the Jews, Sa • ballat, Tobiah, and Geſhem the Arrabian; his fooliſh Wife, the ſtrange Wives, whom the Jews had married, and whom they put away by divine Commandment, &c.

Others may frame other Hypotheſes, as Things happen to jump in their Imaginations. Is it not a Pity they don't conſider, that, ſince the myſtical Meaning of this Book, if it has any, is not revealed in Scripture, they can never find it out? Is it not egregious Folly for Men to pretend to be wiſe above what is written? If ſome ſelf-conceited contemptuous Writers were ever likely to read this Addreſs, or capable of taking Advice from me, I would recommend it to them, when they are ſeized with this Fondneſs for Myſticiſm and Allegory, to confine themſelves to the Metamorphoſis of Ovid, Apulius, or the Dreams of Arremidorus They will ſpend their Time more innocently in finding out the Myſteries of the Heathens, than in torturing the Holy Scriptures, and they may appear quite as Learned.—To return,

If a Man ſhould give you a Note or a Bond for a hundred Pounds, would you allow him, to take as much Liberty to ſpiritualize away the true intent of it, as you take with the Bible? If he ſhould come and tell you with a great Deal of Heat and Zeal, that the ſpiritual Meaning of a hundred Pounds was not a hundred Pounds of Money, but a hundred Words, Complements or Viſits, or the like, would you not think be was monſtrouſly impudent, or diſtracted? And has not the Bible a real, important and fixed Meaning, as well as any other Writings? How dare any Man take that Freedom with the Scriptures, which he would not allow his Neighbour in explaining a trifling Note or Bond, where his temporal Property was concerned?

Indeed there was a Neceſſity on you, who ſet up to be Exhorters, to give into this Notion of Spiritualizing the Scriptures, from your great Ignorance of their true Meaning. I am very ſerious, and remember while I am writing, I muſt render a moſt ſtrict and impartial Account of my Conduct at God's awful Bar. And under this ſolemn Senſe of the laſt Judgment on my Mind, I moſt ſeriouſly declare, it is my firm Opinion, that ſuch is the Ignorance which prevails among both your Teachers and People, who have ſeparated from us, that all of you together could ſcarcely explain the true Senſe of one ſingle Leaf of the Bible. So that your Teachers are obliged to ſpiritualize and pervert the Scriptures, or elſe forbear holding forth.—It ſeems alſo they find their Account in this ſpiritualizing, in drawing ſundry after them; for ſome are wonderfully pleaſed to find ſtrange Myſteries in plain Texts. Who could have thought, ſay they, ſuch a wonderful Diſcourſe could have been made out of ſuch a Text? Some will always be beſt pleaſed with new and ſtrange Things, which they don't underſtand!

1. But I expect to be told that I deny all the Teachings of the Spirit, &c.

To which I anſwer, the Spirit of God teaches by giving us the Scriptures; and by impreſſing the real Senſe, the general Truths, that are contained in them on Men's Minds, as has been already explained. If therefore after this, any of you ſhall dare to aſſert, or inſinuate, that I deny the Operations of the Spirit, I muſt look on it as a Specimen of wilful Malice and Deceit; ſince you can't but know, it is only your abſurd ſpiritualizing of Scripture, which I diſcard.

2. But ſome Divines have ſpiritualized Scripture.

Anſ. You doubtleſs frequently miſtake the explaining Scripture Metaphors for Spiritualizing, tho' they are widely different. To ſhew the true Meaning of ſuch a metaphorical Phraſe, as draw Water out of the Wells of Salvation, pluck out a Right Eye, out off a right Hand: for Inſtance, is not to ſpiritualize, but to explain.

Some of theſe Things, which you take for ſpiritualizing in the Writings of Divines, are only Alluſions to Scripture Types, and Hiſtories, to give ſome Illuſtration to the Subject on which they are diſcourſing, and to fix it a little more ſtrongly on the Memory. But what if Divines had ſpiritualized the Scripture in the Method, which I have endeavoured to expoſe? Does that make it right, when it is ſo evidently wrong? I have long ſince learned, that I ſhould call no Man Father or Maſter upon Earth. Should we follow Men any further than they follow Chriſt and Truth?

Many of the beſt Divines have warmly remonſtrated againſt this Spiritualizing Scripture from the Beginning of the Reformation. The excellent Dr. Doddridge obſerves on 2 Cor. iii. 6. Not of the Letter, but of the Spirit] To underſtand this of an Allegorical (that is a Spiritual) rather than literal Explication of the Old Teſtament is very Arbitrary and Unwarrantable. And I wiſh no Chriſtian Commentators had given Encouragement to the Deiſts, to abuſe this Text in the Manner it is well known they have done.

Now when the Deiſts thus ſtrongly arm themſelves from the Spiritualizings of Enthuſiaſts, and ſome weak Brethren, who have inadvertently embraced ſome of their Interpretations, is it not high Time to expoſe this Method of explaining the Bible? Should we for Fear of diſpleaſing ſome weak Perſons, quietly ſit ſtill and be ſilent; until Enthuſiaſts have effectually prepared the Way for Deiſts to diſcard the Scriptures, or bring them into Contempt, as a Syſtem of unintelligible miſtical Jargon.

If I have quoted from the Writings of ſome Divines, this is to ſhew that I am not ſingular, ſince many, whoſe Praiſes are in the Churches of Chriſt, have been of the ſame Opinion.— But ſince it is one of the Artifices of unfair Opponents to Charge thoſe that write againſt them, with any exceptionable Expreſſions or Notions they think they have found in the Books quoted from, or approved of in general; I here deſire it may be remarked, as I receive Nothing on any human Authority, I undertake to defend no Men's Peculiarities. I am willing to be tried by the Scriptures, and to ſtand or fall by them. To them I appeal.

In the above Senſe of quoting from Divines I deſire you to read and ſeriouſly conſider the following Paſſage of Dr. Doddridge in his Life of the very excellent and pious Col. Gar • ner. He never pretended to have received any immediate Revelation Obj The Secret of the Lord is with them that fear him, and he will ſhew them his Covenant.—This does not prove that God grants immediate Revelations to them that fear him, beſides thoſe contained in his written Word. For it is not true in Fact that all Saints have ſuch Revelations Now a Falſhood cannot be the right Senſe of the Text—The Secret of the Lord here m • s that ſecret communion which he grants his People. He manifeſts h • s covenant in a peculiar Manner by his Spirit to thoſe that fear him. See 〈◊〉 xiv. 21,—23. from God, which ſhould raiſe him above the ordinary Methods of Inſtruction, or diſcover any Thing to him, whether of Doctrines or Faith. No Man was further from pretending to predict future Events, except it were from the moral Prognoſtications of Cauſes naturally tending to produce them, in treating of which he had indeed an admirable Sagacity, as I have ſeen in ſome very remarkable Inſtances. Neither was he at all inclinable to govern himſelf by ſecret Impulſes upon his Mind, leading him to Things for which he could aſſign no Reaſon but the Impulſe itſelf. Had he ventured, in a Preſumption on ſuch ſecret Agitations of Mind, to teach or to do any Thing, not warranted by the Dictates of ſound Senſe and the Word of God, I ſhould readily have acknowledged him an Enthuſiaſt, unleſs he could have produced ſome other Evidence than his own Perſuaſion to have ſupported the Authority of them. See the Life of Col. Gardiner, P. 78.

It will be no unneceſſary Digreſſion to give a brief Specimen of your Manner of Reaſoning from Scripture, agreeable to your Spiritualizings about Baptiſm, &c.

i. It is certain from the Scriptures, that God ſent John the Baptiſt to baptize with Water. For his Baptiſm was from Heaven, of Divine Appointment. Chriſt himſelf was baptized with Water. Chriſt's Diſciples, who were careful to obey his Directions, baptized while he lived with them before his Crucifiction. When he took his Leave of them, and aſcended into Heaven, he commanded them to teach and baptize all Nations. They were well acquainted with his Manner of Speaking and Language, and they underſtood his Command, "Baptize," of receiving Perſons into the viſible Church by Water-Baptiſm, which, it ſeems, was the known and eſtabliſhed Senſe of the Word. For to baptize with the Holy Ghoſt, and with Fire, is evidently a metaphorical Phraſe, which ſignified their ſharing plentifully in the Influences of the Divine Spirit. Thus, elſe where, Chriſt uſes the Metaphor of Baptiſm to ſignify his dreadful Sufferings and Death. Acts ii. 38. and x. 47, 48. Are ye able to be baptized with the Baptiſm I am to be baptized with? But to baptize with Water, as John the Baptiſt did, was the proper and common Senſe of the Word. So the Apoſtles underſtood it, and ſo they practiſed. Matt. xx. 22. Peter ſaid to the three thouſand, Repent, and be baptized, every one of you in the Name of Jeſus Chriſt, for the Remiſſion of Sins, and ye ſhall receive the Gift of the Holy Ghoſt.

Their ſharing in the Gifts of the Holy Ghoſt, or being baptized with the Holy Ghoſt, did not ſuperſede the Neceſſity of being baptized with Water. No, Can any Man forbid Water, ſaid Peter Acts x. 47, 48. with Reſpect to Cornelius and other Gentile Converts, who have received the Holy Ghoſt as well as we. And he commanded them to be baptized in the Name of the Lord. Though therefore Peter and Paul, as appears from ſome Paſſages, did not ordinarily baptize themſelves, being chiefly employed in Preaching the Goſpel; yet they were careful in commanding that Baptiſm with Water ſhould not be neglected. Philip who was under the immediate Direction of the Spirit, baptized the Eunuch with Water. Thus Baptiſm by Water was conſtantly practiſed by the Apoſtles. This is the one Baptiſm which they ſpeak of. And this Baptiſm was frequently accompanied with the Influences of the Holy Spirit. Some might lay too great a Streſs upon Baptiſm in their Days, as the Papiſts have done ſince, and others who teach that Men are regenerated by Baptiſm. To correct the Miſtake of ſuch, Peter plainly tells them, that they were not to look ſo much to their being baptized with Water, as to their living anſwerable to their Promiſes in that holy Ordinance. 1 Pet. Baptiſm doth alſo now ſave us, not the putting away of the Filth of the Fleſh, but the Anſwer of a good Conſcience towards God, by the Reſurrection of Jeſus Chriſt. Which ſhews that Baptiſm by Water, was then practiſed; that the Apoſtle, approved of it, but would not have too great Streſs laid upon it, conſidered merely in itſelf.

Now who, that conſiders that Baptiſm by Water was of Divine Inſtitution, was never repealed, but was enjoined by Chriſt, and practiſed by his Apoſtles, would think any Man would pretend to prove from their Writings, that it ſhould be diſregarded? Would they not have been the moſt inconſiſtent of all Men, if they had thus taught one Thing and conſtantly practiſed the contrary? If they had wrote againſt Water-Baptiſm, when they were thus careful to ſee that it was adminiſtered? Barclay was ſo intent on the figurative or ſpiritual Senſe of Scripture, that he quite overlooked its real Senſe and plain Scope; and therefore could not ſee any Divine Warrant for Baptiſm with Water in all the New-Teſtament; yet he could ſee it clearly forbidden in theſe Words of John, Chriſt's Harbinger, "He muſt encreaſe but I muſt decreaſe." Apol. Of Baptiſm. P. 423. John iii. 31. Which muſt beſure be the ſpiritual Senſe of the Text, ſince in its real Senſe it ſays Nothing more nor leſs about Baptiſm at all. A Man had Need of the Second Sight to ſee any Thing in theſe Words againſt Water-Baptiſm. But ſuch are the Reaſonings of thoſe who pretend to follow the ſpiritual Senſe of Scripture!

ii. Thus alſo others of you declare, with equal Reaſon and Poſitiveneſs as Barclay againſt Infant-Baptiſm, as if it was merely a vain Invnetion of Men, and a very ſinful Obſervance.

It is certain from the Scriptures that God held Adam's natural Poſterity bound with him, in that Law or Covenant which he gave him in his State of Innocency. God curſed the Ground for the Sake of Adam's Tranſgreſſion, and his Poſterity in all their Generations have felt the ſad Effects of his Apoſtacy. It is likewiſe certain, that God bound Abraham's natural Poſterity as well as himſelf, when he ratified his Covenant with him by Circumciſion, which was, according to the Apoſtle Paul, a Seal of the Righteouſneſs of Faith or Coveant of Grace. Now the Covenant of Grace was never yet repealed. Conſequently the Grant, which God made in it in Favour of the Infant Seed of his People, ſtill remains in full Force and Virtue. This is the plain Senſe of theſe Scripture-Accounts.—'Tis true theſe Things are in the Old-Teſtament. But would you deny Original Sin Such as are diſaffected to this Doctrine may read Dr. Watts's Ruin and Recovery, and Preſident Edwards againſt Dr. Taylor. Surely it is not reaſonable for any to reject and contem • Doctrines before they have fully conſidered what can be ſaid in their Defence. and diſcard the Old-Teſtament, rather than allow Infant Baptiſm? If you don't, pray conſider at your Leiſure, whether our Infants be not as capable Subjects of being bound by Covenant to the Lord in Baptiſm, as the Infants of the Iſraelites were by Circumciſion? While you charge us with horrid Preſumption and Sin, for baptizing Infants, hereby putting God's Seal upon them; beware leaſt in your great Zeal and intemperate Heat you ſhould be found charging God fooliſhly; ſince he expreſsly commanded the Infants of the Iſraelites to be circumciſed. Length of Time does not change the Nature of Right and Wrong. Whatſoever was wrong in itſelf under the Old-Teſtament, is ſo ſtill. If therefore it be in itſelf abſurd, wrong and ſinful, to take Children into Covenant now, it was ſo alſo under the Old-Teſtament. It becomes you to be a little more careful how you expreſs yourſelves on this Subject. Indifferent Things may be aboliſhed, but nothing that is in itſelf wrong and ſinful can ever be commanded by God. Do you think Circumciſion referred only to earthly Riches? Or that all the Saints of Old were under no other but a ſtrict Covenant of Works?

1. But God has not expreſsly ſaid, in ſo many Words, Ye ſhall baptize Infants.

Anſ. But he has ſaid, that the ſame Covenant of Grace ſtill continues Acts iii. 43. and ii. 39. Ye are, ſaid Peter to the Jews, the Children of the Prophets and of the Covenant which God made with our Fathers, ſaying unto Abraham, and in thy Seed ſhall all the Kindreds of the Earth be bleſſed.—The Promiſe is to you and to your Children and to all that are afar off even as many as the Lord our God ſhall call: That is, bring to a publick Profeſſion of Chriſt, calling them by the Preaching of the Goſpel. Since many are thus called and but few choſen; there is no Neceſſity, nor ſufficient Reaſon, to reſtrain this to an effectual Call in this Place. The Covenant and Promiſe, then, under the Goſpel extends to the Children of Chriſtan Profeſſors as well as themſelves. Yea if only one of the Parents of a Child be a profeſſed Chriſtian, yet even in ſuch a Caſe the Child is to be treated as a Subject of the viſible Covenant and Church. 1 Cor. vii. 14. The unbelieving Huſband is ſanctified by the Wife and the unbelieving Wife is ſanctified by the Huſband: elſe were your Children unclean; but now are they holy. This does not mean that they are really or ſincerely holy. For many excellent Chriſtians have had ungodly Children. The Senſe then evidently is that the Children of Chriſtian Parents, or where only one of them profeſſes Chriſt, are viſibly holy by being in Covenant along with their Parents. Thus, according to the Apoſtle the Children of Chriſtian Parents are holy, and of Conſequence proper Subjects of Baptiſm. Why ſhould we refuſe to baptize Children and receive them into the viſible Church when God has thus expreſsly aſſured us they are holy?

Some brought little Children to Chriſt, that he ſhould touch them, and his Diſciples rebuked thoſe that brought them. But when Jeſus ſaw it he was much diſpleaſed, and ſaid unto them, Suffer little Children to come unto me and forbid them not, for of ſuch is the Kingdom of God.— And he took them up in his Arms, put his Hands upon them and bleſſed them. Mark x. 13.—16. The Kingdom of Chriſt in this Paſſage, muſt mean either the Kingdom of Glory above, or the Goſpel-Church in this World. If little Children belong to the Kingdom of Glory, why ſhould we refuſe to admit them into the viſible Church by Baptiſm? Would Men have their Churches in this World purer than Heaven itſelf? But if the Kingdom of God in this Text ſhould be taken in the ſecond Senſe, as meaning the viſible Church or Kingdom which he has erected in the World, then, this Paſſage is a direct Proof for Infant Baptiſm; ſince this is the Ordinance by which they were made viſible Members. Such is the plain Senſe of this Paſſage, and the Conſequence which is fairly derived from it.

But the Spiritual Senſe which ſome of you put upon it is, Theſe who were brought to Chriſt were not little Children in Age and Stature, but true Converts who reſembled little Children in their Temper and Diſpoſition. That is, Chriſt took up grown Perſons in his Arms, who, it may be, were Thirty, Forty, Sixty, or Seventy Years old. — Such could have come to Chriſt themſelves, without being brought by their Parents or Guardians. To ſuch pitiful Shifts are Men drove, to defend their Errors. To mention ſuch an Interpretation is to expoſe it.

2. But Chriſt ſaid to his Diſciples, Go and teach all Nations baptizing them in the Name of the Father, &c.

Anſ. What then? According to your own Interpretation of this Text, it does not refer to Infants, but to grown adult Perſons. But how will you confute Infant Baptiſm from a Text which you grant has no Reference at all to it? Suppoſe I ſhould allow for Argument's Sake, that Infant Baptiſm could not be proved from this Text; that would be no good Reaſon againſt it, ſince, as I have ſhewed, it may be proved from other Scriptures. The Lord's Supper is not expreſsly mentioned in this Text. Will you admit this to be a good Proof, that Chriſtians ſhould not ſhew forth the Lord's Death in this Ordinance according to his command in other Scriptures? All Things could not poſſibly be taught in one Text. But how can any reaſonable, unprejudiced Man ſuppoſe the Apoſtles underſtood this Commiſſion. "Teach and baptize all Nations? Muſt they not have underſtood it as comprehending Infants, when they knew they were received as Members of the Jewiſh Church at eight Days old, by Circumciſion? And when they well remembered the ſharp Rebuke, which Chriſt gave them for attempting to hinder little Children from coming to him? Had any Inſinuations been made by the Apoſtles againſt Children; had they excluded them from the viſible Church; no Doubt their Enemies the Jews, would have made a loud Complaint againſt them for cutting off their Infant-Seed from the Lord. But there are no Intimations in the whole New-Teſtament of any ſuch Objections and Complaints being made againſt them.

3. But there is no expreſs Example to prove that Infants were baptized.

Anſ. When Lydia was converted to Chriſtianity, Acts xvi. 14, 15. and 33. not only ſhe herſelf, but alſo her houſhold were baptized. The Jailor and all his were baptized. The Apoſtle Paul baptized the Houſhold of Stephanas. 1 Cor. i. 16. How can you prove that there were no Children in theſe Families? Is it by a ſtrong Imagination, or a violent Impulſe, or ſome new Revelation?

If Children are holy as the Apoſtle expreſsly aſſures us, 1 Cor. xii. 14 how dare you treat them as unclean, as unholy, as Heathen, refuſing to baptize them? Should you not have expreſs Scripture to juſtify you in your diſcarding Infant Baptiſm on your own principles? Or do you think there are no Sins of Omiſſion? Or that you will never be called to Account for the Injury, you do to your Children by neglecting to devote them to God in this ſolemn Ordinance?

If you ſtill inſiſt upon ſome expreſs Scripture or Example, why don't you ſtedfaſtly and honeſtly adhere to your own Rule in all Things? Why do you pretend to dip or plunge Perſons when you baptize them? Where have you any expreſs Command or Example for ſuch a Mode? Not in the Bible. Produce it if you can. As I have been informed it is your Cuſtom, when you pretend to plunge Perſons, eſpecially in cold Weather, to bundle up the Men, not only in their ordinary wearing Apparel, but alſo in ſundry great Coats ſometimes; and the Women in many Cloaths, Wrappers, Mufflers, &c. You muſt give me Leave to aſk you, what Scripture you have for ſuch a Practice? When Perſons are baptized, ſhould not the Water be applied to their Bodies ſome Way or other? Can they be ſuppoſed to be baptized at all, when the Water is applied chiefly to their Cloaks and Wrappers? Is not this rather a plunging and ſoaking of their Cloaths, than a baptizing of themſelves? Have you any expreſs Command or Example in all the Scripture of Perſons who were thus bundled up in great Coats and Wrappers, in Order to be baptized by plunging without wetting their Skin? Does not this look like mocking the Ordinance, or a cowardly ſhrinking back from the Croſs. Whoever would ſee Infant Baptiſm more fully vind • ed may read Dr. Wa • Hiſtory 〈◊〉 , t • late Preſident D • ſ • n's Dialogue upon it, Pre • nt F • P • s on the Subject againſt M • 〈◊〉 , C • k • • ce agai • Dr. Gill, a very excellent Piece, &c. • 1 Cor. xii. 14

iii. The Scriptures aſſure us, that Chriſt Matt xi • 8 declared that he was the Lord of the Sabbath. He roſe on the firſt Day when he had finiſhed the Work of our Redemption, which was more glorious than that of Creation, and therefore more worthy to be remembred. Chriſt viſited his Diſciples, when they were met together on the firſt Day of the Week after his Reſurrection. • o • xx 1 • — • 6. Chriſt declares he did not come to deſtroy the Law and the Prophets. Conſequently not to aboliſh the Sabbath. When therefore the ſeventh Day became not ſo proper, the firſt Day was appointed in its Room.

The firſt Day of the Week was a Day appointed for publick Worſhip in the Time of the Apoſtles. Acts xx 7. The Diſciples at Troas, met together to break Bread, or celebrate the Lord's Supper on the firſt Day of the Week, and Paul preached unto them. This Apoſtle gave Orders 1 Cor. xvi. 1. to the Churches of Corinth and Galatia to make their charitable Contributions on the firſt Day of the Week, which ſeems to be a ſtrong Intimation, it was then a Day obſerved for public Worſhip. To encourage the Chriſtians in the Obſervance of the firſt Day, notwithſtanding any Oppoſition they might meet with from the Jews, he ſays, Col. ii. 16. Let no Man judge you in Meat or in Drink, or in Reſpect of an holy Day, or of the New-Moon or of the Sabbath-Days which are a Shadow of good Things to come. How do you know that this is not an expreſs Alteration of the Sabbath from the ſeventh to the firſt Day of the Week? Is it not ſtrange that ſome can ſee Baptiſm by plunging plainly inſtituted, in the Example of the Eunuch whom Philip baptized, though there is not a Word in the Text about Dipping; and yet cannot ſee the Jewiſh Sabbath altered here?

It is well known from Hiſtory, that the firſt Day of the Week was called the Lord's Day, as the Apoſtle John ſpeaks of it in the Revelation, in the firſt Ages of Chriſtianity. See Ignat. Epiſt. ad Magnes. Juſt. Mar • . Edit. at Grab. Apol. 1. § 87, and 89, &c. It was a diſtinguiſhing Badge of Chriſtians in the third Century to keep the Lord's Day or firſt Day of the Week, for which many were put to Death by their Heathen Perſecutors. God has owned and bleſſed his Church and People in the devout Obſervance of the firſt Day of the Week, and often puniſhed thoſe who have dared to profane it.

Are not theſe Evidences ſufficient to convince any ſober Enquirer after Truth, that God has appointed, and ſtill approves of the Obſervance of the firſt Day of the Week as the Sabbath? Could you The Reg • nes are referred to here. be at any Loſs about this Matter, unleſs you had determined you would ſet up your own Wills; would have it known that you looked on yourſelves more wiſe, zealous, and religious, than the whole Chriſtian World; would follow your ſtrong Impulſes and Revelations, and ſpiritualize away the true Senſe of the Scriptures? But why han't you wrought ſome Miracles to prove that thoſe Revelations, which you pretend you have had, came from God? It is aſtoniſhing, that you ſhould venture on the Strength of your Impuſes to glory in your Diſregard for the Lord's Day; to burleſque and ridicule it in your awkward Manner; and not only preſume to follow your worldly Buſineſs on this ſolemn Day; but, if current Reports be true, endeavour to your utmoſt at Time to diſturb your Chriſtian Neighbours in their religious Worſhip. Does the Goſpel teach you any where to offend and moleſt your Neighbours in their religious Aſſemblies and Worſhip? Does not this look ſomething like the Temper of the Heathens, who perſecuted the primitive Chriſtians for their religious Obſervance of the Lord's Day? Is it not probable that Satan is very active in exciting Perſons to ſuch turbulent offenſive Behaviour? Satan would have the Sabbath aboliſhed no Doubt if he could, becauſe there are many Attempts made againſt his Kingdom on this Day.

Some of you The Separates and ſeparate Baptiſts are referred to here, and their Favourers. who are a good Deal tinged with theſe Errors, have a conſiderable Regard for the Rev. Mr. Bellamy▪ And indeed, this Gentleman has had a pretty large Acquintance with the Separates and their Religion, and has well expoſed the pernicious Tendency of their Notions. I ſhall therefore tranſcribe a few Paſſages from his Dialogues.

He deſcribes a ſincere Chriſtian's Experiences thus. I behold (1.) The Love, the ſelf-moving Goodneſs, of God in the Gift of his Son: But not (as the Separates imagine) that he loves me in particular, and is reconciled to me. (2.) I then ſee, that Chriſt has ſecured the Honour of the Divine Government; and that now God can be juſt, and yet juſtify the Sinner that believeth in Jeſus;" But not, that I am one for whom he died, with an abſolute Deſign to Save." (3.) "I then ſee, that any Sinner may return to God through Chriſt; and ſee that thoſe who do will be accepted and ſaved; but not, that, Pardon is mine, Grace is mine, Chriſt and all his ſpiritual Bleſſings are mine—In a Word I ſee the Truth of what is already revealed in the Goſpel; but I don't ſee Truths not revealed there. The Holy Spirit helps me to ſee the Truths already revealed; but reveals no new Truths. The Things, which I believe, were true, before I believed them. If after all any pretend, There is no Difference between theſe two Kinds of Faith; I only ſay, if theſe two Kinds of Faith like two Roads which ſeem, and but ſeem, to lead the ſame Way, ſhould in Fact, lead to two different Worlds, as far aſunder as Heaven and Hell; it is proper to ſet up theſe Monuments, to warn Travelers, and the nearer they are alike, the more Need poor Travelers have to take Heed they do not miſtake. But if they will miſtake after Warning, their Blood will be upon their own Heads; and they will eternally remember, that they knew what they believed was not revealed in Scripture— They believed without any Evidence from Scripture, Senſe or Reaſon.

"But admit all this Error and Deluſion how ſhall we know "the Truth?

By making the written Word our Rule, our only Rule; —Once the Queſtion was concerning Jeſus of Nazareth, Art thou he that ſhould come? Or, look we for another? Go and ſhew John, ſaid our bleſſed Saviour, thoſe Things which ye do hear and ſee. The blind receive their Sight, the Lame walk, and the Lepers are cleanſed, and the Deaf hear, the Dead are raiſed, and the poor have the Goſpel preached unto them—Theſe were the Characters of the Meſſiah, according to the ſacred Writings of the Old-Teſtament, and to theſe he appeals—Now the Queſtion is concerning Theron, (any Man) is he a true Believer, a real Convert, a Chriſtian, that our Lord will own at the Day of Judgment? Well, Go read, ſay I, our Saviour's Sermon on the Mount.—Bleſſed are the poor in Spirit—Bleſſed are they that mourn—the Meek, &c. &c. to the End. And ſee; is my Theron a Man of this Character? If ſo, his Houſe is built on a Rock. If not, it is built upon the Sand—This is ſuch a Witneſs of the Spirit as will paſs at the great Tribunal; and you will need no other. But without this, ten thouſand Revelations will avail you Nothing. Nay, but that will be your certain Doom, I know you not, depart from me ye Workers of Iniquity.

If we do certainly know our good Eſtate by our Sanctification, is not the immediate Witneſs of the Spirit needleſs? If Men do not certainly know they are Good Men by their Sanctification; who on Earth can tell, but they are Hypocrites? And ſo, but that their immediate Witneſs comes from the Devil?—If they cannot tell—to be ſure you and I can't. Nor will their immediate Witneſs prove the contrary; unleſs you can demonſtrate (contrary to Scripture) that Satan never transforms himſelf into an Angel of Light.—Leave Holineſs out of the Account, and what is there—but what the Devil can do? If he can, how do you know but he will? How do you know but he does? Go to the Anabaptiſts in Germany in Luther's, Time—Go to the Enthuſiaſts in England, in Cromwell's Time,—and ſee what the Devil has done in former Ages. Yea, I could name Towns and Perſons in New-England, where and in whom Satan's mighty Works have been to be ſeen, within leſs than twenty Years ago.—

"This Doctrine," (viz. That Men know their good Eſtate by their Sanctification, and are not to look for any other immediate Witneſs of the Spirit) ſo plainly taught by JESUS CHRIST and ALL HIS APOSTLES, were it once thoroughly underſtood, and firmly believed, would not only "wound" and "perplex" preſumptuous Hypocrites; but even ſlay its ten thouſands; while the righteous would flouriſh like the green Bay-Tree, nouriſhed up by ſuch ſound and good Doctrine. For never did Aſſurance, true and genuine Aſſurance, ſo abound among Profeſſors as in the Apoſtolie Age, when this was the Doctrine univerſally in Vogue.— And then the holy Lives of their Converts were ſo exemplary; that they won the Favour and commanded the Reſpect of all the People. And Chriſtianity, thus adorned by the conſtant Behaviour of its Profeſſors, gained Ground every where, in Spite of all the Efforts of Earth and Hell.—Whereas in the Days of Luther, in the Days of Cromwell, and in our Days, when your Kind of Aſſurance (by immediate Witneſs of the Spirit, Revelations, Viſions, &c.) has been ſo much in Vogue, the Lives of many Profeſſors have been ſuch as to bring Reproach upon Chriſtianity, in the Sight of the World. It was this that prejudiced the Papiſt againſt Reformation in Luther's Time. It was this that prejudiced England againſt experimental Religion in Cromwell's Time. And it is this, it is this, O my Theron, that has brought vital Piety into ſuch general Contempt in New-England, in theſe late Years (Let every Enthuſiaſt hear and conſider) Could I ſpeak, O my Theron, with a Voice like that of the Arch-Angel, when he ſhall wake up all the ſleeping dead, I would ſound an Alarm to all God's People through the Chriſtian World, warn them againſt this Deluſion, and invite them to return back to the old apoſtolic Doctrine. —Thus Mr. Bellamy. P. 123, 171, 173, 163.

V.

What has been already aſſerted, and clearly proved, againſt all immediate Impulſes and Revelations in our Day might ſerve to confute your Pretences to an immediate Call to the Miniſtry. For if Men's Duty be not ordinarily revealed to them by immediate Revelation, &c. in any Caſe, now, ſince the Scriptures were compleated; then certainly, it is not immediately revealed to Men, that they ſhould preach the Goſpel. But ſince you greatly inſiſt upon this immediate Call to the Miniſtry, and a great Part of the Religion which prevails among you, depending very much upon this Call, and ſince ſome others are ready to be ſtumbled by their high Pretences; I ſhall clearly ſtate the true Notion of an immediate Call; ſhew what Evidence is Neceſſary to ſatisfy us, that Perſons have it, and thus prove that thoſe who pretend to it among theſe Sects are quite deſtitute of this Evidence, and anſwer their principal Objections, as they come in my Way.

1. An immediate Divine Call to an Office is, God's revealing to a Perſon that it is his Will to employ him in ſuch an Office, or to perform ſuch a Buſineſs, commanding him in an immediate Way to undertake it. Thus Moſes was immediately called to bring the Children of Iſrael out of Egypt. Thus many of the Prophets, as Samuel, Jeremiah, Jonah, Amos, for Inſtance, were called. Thus the Apoſtles were called. Paul was a moſt remarkable Inſtance of this immediate Call.

Now in this Senſe, you hold your Teachers are called. I ſuppoſe Barclay ſpeaks the true Senſe of you all, when he ſays, That none can be made Officers in the Church, but—by inward Revelations of the Spirit, (not by outward Ordination) from which none is to be excluded, if ſo called, whither married, or a Tradeſman, or a Servant —And by the leading, moving, and drawing hereof, ought every Chriſtian Paſtor to be led, and ordered in his Labour, and Work of the Goſpel, both as to the Place where, as to the Perſons to whom, and as to the Time wherein he is to miniſter. See his Anarch of Rout. p. 105. Apology p. 271.

This immediate, Divine Call is not a Perſon's Mind being enlightened by the Spirit of God, in the true meaning of ſome Paſſages in Scripture; but is intirely a new Revelation. Let a Man's Mind be ever ſo much inlightened in the true Senſe of the whole Scriptures, he can never ſee, nor infer from them, that he is immediately called to be a Miniſter to preach, in this particular Place; to ſuch a People; ſuch a Time; becauſe there is no ſuch Thing in the Bible, that he, ſuch a one by Name, is called to this Station. True Light will indeed diſcover what is in Scripture, but does not help in the leaſt to ſee thoſe Things which are not in it at all. If therefore any Man be called to the Miniſtry in an immediate Way, this Call muſt be a quite new Revelation.

Examples ſerve greatly to illuſtrate Things. Let us then briefly conſider the Example of the Apoſtle Paul. When Chriſt immediately called this violent Perſecutor to preach the Goſpel to the Gentiles, this was as much a new Revelation as any that ever was made. It could not be inferred from all that God had revealed to his Church before. An Impreſſion on his Mind of ſomething, that God had ſaid to ſome of his ancient Prophets, as Elijah, Iſaiah, Jeremiah, Amos, &c. would not do in this Caſe, be it ever ſo clear and ſtrong; for this plain Reaſon, Perſecuting Saul was not the ſame Man. He was not Elijah, nor Iſaiah, nor Jeremiah, nor Amos, &c. but Saul of Tarſus. Therefore the Call directed to them, could be no immediate Call to him.

Let us for once ſuppoſe, that ſuch an Impreſſion had been made on his Mind, and he had looked on it as a Divine Call to the Miniſtry, he muſt alſo have looked on it, as immediately directed to him; and then as to the Senſe of the Scripture-Words that were thus impreſſed, this would have been intirely new, which would in Fact have rendered it to him, not an old, but wholly a new Revelation. The Scripture reveals that Jehu, the Son of Jehoſhaphat, was called to be King over Iſrael; and that Jeremiah of Anachoth was called to be a Prophet to the Jews. But how ſhall any Man at this Diſtance reaſonably infer from hence that he is immediately called to be a King, or a Goſpel-Miniſter? A new Revelation is as much needed to teach him this, as if the Scriptures had not revealed one Word about Jehu and Jeremiah

2. I have clearly explained this the more largely, becauſe I ſuppoſe, it will in ſome Meaſure diſcover, what Sort of Evidence Men, who pretended to this immediate Call, muſt produce to juſtify their great Pretenſions. Every One, who is acquainted with his Bible, may remember that Miracles wrought in a publick open Manner are the Seal of God, by which he atteſts the Truth of new Revelations. This was the Evidence which he bore to the Truth of the Old-Teſtament. This was the Seal by which he teſtified the Truth of the New in the Time of Chriſt and his Apoſtles. Now if we carefully view the Temper of Mankind at preſent, it ſhould ſeem, there is as much Need of Miracles to prove the Truth of a Revelation, that ſhould be made now, as there was in thoſe ancient Times. Is the World grown ſo much better? Are not Men as naturally prone to Unbelief as ever? If they are, is there not Need of the ſame Sort of Evidence to prove the Truth of New Revelations, which was formerly granted to recommend them?

The Lord ſeems to have given us juſt Grounds to expect Miracles, from thoſe who profeſs to come with a new Revelation and an immediate Call, by his Conduct towards Moſes, when he gave him that immediate Commiſſion to bring the Children of Iſrael out of Egypt. Moſes himſelf had ſufficient Evidence that God called him. But he was a Man of too good Senſe, and too well acquainted with Mankind, to think, that his telling others what he had ſeen and felt, would be reaſonable Evidence to them, that the Lord had given him that important Commiſſion. Therefore he humbly deſired to be informed how he ſhould ſurmount this Difficulty; and the Lord aſſured him he would grant him the inconteſtable Evidence of Miracles, to prove his immediate Divine Call. This remarkable Paſſage is ſo very pertinent to my Purpoſe, that it would be Injuſtice to my Argument not to tranſcribe it intire.

Moſes anſwered Exod. iv. • —9. and ſaid, But behold, they will not believe me nor hearken unto my Voice, for they will ſay, The Lord hath not appeared unto thee. And the Lord ſaid unto him, What is that in thine Hand? And he ſaid, A Rod. And he ſaid, Caſt it on the Ground; and he caſt it on the Ground, and it became a Serpent, and Moſes Fled from before it. And the Lord ſaid unto Moſes, Put forth thine Hand, and take it by the Tail. And he put forth his Hand and caught it, and it became a Rod in his Hand. That they may believe that, the Lord God of their Fathers, the God of Abraham, the God of Iſaac, and the God of Jacob hath appeared unto thee. And the Lord ſaid furthermore unto him, Put now thine Hand into thy Boſom: And he put his Hand into his Boſom, and when he took it out, behold his Hand was leprous as Snow. And he ſaid, Put thy Hand into thy Boſom; and he put his Hand into his Boſom again, and plucked it out of his Boſom, and behold it was turned again as his other Fleſh. And it ſhall come to paſs if they will not believe thee, nor hearken to the Voice of the firſt Sign, that they will believe the Voice of the latter Sign. And it ſhall come to paſs, if they will not believe alſo theſe two Signs, neither hearken unto thy Voice, that thou ſhalt take the Water of the River and pour 〈◊〉 upon the dry Land, and the Water which thou takeſt out of the River, ſhall become Blood upon the dry Land.

Thus the Lord, having ſent Moſes with an immediate Commiſſion to the Children of Iſrael, gave him ſuch Credentials, as were ſufficient to prove in the cleareſt Manner to all concerned that he had called him. It ſeems they would have been guilty of unreaſonable Haſtineſs and Inadvertency; if they had received Moſes on his own bare Affirmation. The Lord, who called him, aſſured him, he would ſupport him in diſcharging his Commiſſion. Now is it not ſtill ſuitable to the Perfections of God, and does not the Nature of Things require, that he ſhould, in ſome ſuch convincing Manner, maintain the Authority of all thoſe whom he calls immediately to any Office?

But leaſt you ſhould imagine, I ſtrain Matters in my reaſoning on this Inſtance of the Old-Teſtament, I ſhall now turn to the New. Permit me to aſſure you it will give me great Satisfaction, if you'l look with your own Eyes, and laying, aſide Prejudice, ſearch the Scriptures daily, whether theſe Things, which I aſſert, are ſo. I am fully perſwaded you would ſoo • find ſundry inconteſtable Proofs for my Opinion in the ſacred Oracles.

Does not our Bleſſed Lord plainly teach us, we have a Right to inſiſt on ſome other Evidence of a Man's immediate Call than his own SAY SO, in the following Paſſages. John v 31, 32 &c. If I bear Witneſs of myſelf, my Witneſs is not true. That is, If I produce no other Witneſs or Proof of my divine Miſſion, but my own Affirmation, this is not to be admitted as true. It would not be ſufficient Evidence for you to act upon. You could not be blamed for rejecting me, if I gave you no other Teſtimony than this. Hence, Chriſt appealed to the Teſtimony of John the Baptiſt, who was known to be an eminent Prophet; and to the glorious Miracles which he himſelf performed. The Works which the Father hath given me to finiſh, the ſame Works that I do, bear Witneſs of me, that the Father hath ſent me.

Agreeable to this, is that celebrated Paſſage of his ſolemn Diſcourſe, which he had with his Diſciples immediately before he was betrayed. If I had not come and ſpoken unto them they had not had Sin; but now they have no Cloak for their Sin. John xv. 22, 24. If I had not done among them the Works which none other Man did, they had not had Sin; but now they have both ſeen, and hated, both me and my Father. If Chriſt had not given ſufficient Evidence, and wrought Miracles to prove his divine Miſſion; it would have been no Sin to have rejected him. Since therefore Chriſt has declared, it was neceſſary for him, who was the ſupreme Lord of all, to give ſuch Evidences; ſince he did not think fit to require any to acknowledge and receive him, 'till he had fully proved that God had ſent him; this plainly teaches us we have a Right to demand due Evidence from thoſe who pretend to come in his Name, before we ſubmit to their Miniſtrations. Such who pretend to an immediate Call, and require us to receive them, without bringing any Evidence but their own Affirmation, pretend to higher Authority, than Chriſt himſelf ever did. But Chriſt has declared it was unreaſonable for the Servant to expect to be above his Lord.

1. Some who pretend to an immediate Divine Call to the Miniſtry, without having any ſufficient Evidence to prove it; I am ſenſible will object here, that only true Chriſtians are capable of judging of this Evidence. But this is only a trifling Sophiſm, by which they deceive themſelves, and impoſe on ſome well meaning Perſons; but does not at all remove the Aſurdity.

The Miniſters of Chriſt are ſent to preach the Goſpel to all Nations, to every Creature, that is, to every Man without Exception; and conſequently, to unconverted Sinners, as well as to Saints. This may be further proved from Sinner's being blamed, ſharply reproved, yea threatened with ſevere Puniſhments, for rejecting the Miniſters of Chriſt. This plainly ſuppoſes that God has given Mankind ſome Evidence, by examining which they may know who are the Miniſters of Chriſt, ſince it would be apparently unjuſt to puniſh Men for diſregarding them, if they can't poſſibly know them? Therefore it muſt be allowed, that Mankind, notwithſtanding that moral Depravity which they derive from our firſt Parents, can examine and judge whether Miniſters have a divine Call.

This is very plain from that pointed Addreſs of our Bleſſed Saviour to the Jews, Luke xii. 54 —57. When ye ſee a Clould riſe out of the Weſt, ſtraitway ye ſay, there cometh a Shower, and ſo it is. And when ye ſee the South Wind blow, ye ſay, there will be Heat, and it cometh to paſs. Ye Hypocrites, ye can diſcern the Face of the Sky; but how is it, that ye, do not diſcern this Time? Yea, and why even of yourſelves judge ye not what is right?

Nothing can be plainer than that our Lord takes it for granted in theſe Words, that the unbelieving Jews, though they were as deeply involved in original Sin as others; and more obſtinate and hardened in their own Sins than moſt, were notwithſtanding endowed with ſuch Faculties as rendered them capable of judging of the Evidences of his divine Miſſion, which he exhibited before them; as alſo that the Evidences which he produced to ſupport his Pretenſions to an immediate Call from God were ſuch, as would actually have convinced any rational Perſon, whether Saint or Sinner, who ſhould candidly examine them. It was not merely Want of Grace, but Want of Honeſty and Candour in examining the Evidences which Chriſt ſet before their Eyes, that greatly prev • d the Jews from being convinced he was the true Meſſias. This their Prejudice is a great Bar which has kept the Jews in Ignorance of this important Truth ſo many Ages. Could the pr • ent Jews be perſuaded to lay aſide their Prejudices which they have inherited from their Fathers, and can • y examine the Evidences of Chriſtianity; theſe Evidences and Proofs are ſo clear and ſtrong that they would extort their Aſſ • to the Truth of it, and that without the ſaving Work of the Spirit on their Hearts.

Mr. now D • . Ma • hew, ſome Years ago publiſhed a Number of Sermons 〈◊〉 above • ſſ • ge, in which he endeav • ured to prove, That there is a 〈◊〉 Difference betwixt Truth and Falſhood, Right and Wrong—and that M • are 〈◊〉 endowed with Faculties proper for diſcerning theſe Di • s. M • worthy Perſons were diſſatisfied with 〈◊〉 Sermons, ſuppoſing and under the Pretence of con • uring the Py • ho • s and Scepticks he cong • to • repreſent, expoſe and ri • e thoſe who are commonly called C • .

The Reaſons of thei • Suſpicion I ſuppoſe were, that they thought, he could notion upon its Sermons of much Importance in any other View. All our Series 〈◊〉 to • form us there is a 〈◊〉 Difference in Things, that Truth and Falſhood are different • deas. All Mankind take it for granted in their Conduct. None 〈◊〉 pretended to deny the natural Diſtinction between Truth and Falſhood, but ſuch as • ounced common Senſe, and Conſcience; and ſhould pro • n • and vain B • lings, and Oppoſitions of Science falſely ſo 〈…〉 , who are acquainted, with their perverſe Diſputings have 〈…〉 Anſwers to them. And the unlearned having never heard 〈…〉 • h denied, are in to Danger of falling into any M • ke here. Hence they conjectured his laboured Diſcourſes in Con • tation of this E • we • d • g • d • o inſ • te that the Notions of the Calviniſt, who are 〈◊〉 us in the Country, are as abſurd as the Pyrrhoniſts. For it is reported, that w • this Gentleman publiſhed theſe Sermons, he was known to be very much p • j • againſt Calviniſm.

2 They conſerved, that he has given no Intimations on this Subject that M • n's b • s are in any Meaſure impaired by the Fall of our firſt Parents, &c or to 〈…〉 any Need of the Influences of the Holy Spirit in any Senſe, though 〈…〉 very • r Opportunity to have inculcated both theſe Points.

3 The • think the following ambiguous Paſſage ſeems to contain a Miſrepreſentation and a S • , on the 〈…〉 received Doctrine of Original Sin. M • 〈◊〉 endowed with Faculties proper for diſtinguiſhing betwixt 〈◊〉 and 〈◊〉 , Right and Wrong And hence it follows, that the D • c • a 〈…〉 , Ignorance, and Incapacity to judge of moral and religious Tru • s brought upon Mankind by the Apoſtacy of our • ſt Parents is 〈…〉 . How much brighter and more 〈◊〉 our int • • 〈◊〉 were in 〈◊〉 , ſix 〈…〉 Y • before we had any Exiſtence, I leave others to determine. It is ſufficient for my Purpoſe to conſider Mankind as they are at preſent, without inquiring what they were before they had any Being. See Mayhew's ſeven Sermons, P. 38.

If Dr. Mayhew be corrupt in his Principles of Religion, and has miſapplied Scripture to ſupport his Errors, I am not to blame for that; nor is this any ſufficient Reaſon why I may not improve the ſame Paſſage of Scripture to maintain the Truth. If he really meant to d • y the Doctrines of Man's Apoſtacy and the Influences of the Spirit by this Text, it is certain, it cannot anſwer his Purpoſe. His own Interpretation is That by what is right our Saviour meant what is true; for his Diſcourſe in this Place turns upon examining, judging and inferring one Thing from another. P. 5. Now there may be Truths in the Head, which have but little Influence on the Heart and Practice. Were it true then, as it is not, that Sinners in their preſent State could regenerate themſelves, and practice all ſincere Holineſs, and make themſelves meet to be partakers of the Inheritance of the Saints in Light, without any ſupernatural Influences of the Spirit: this Paſſage, which is granted to refer to right Opinions or true Judgments and not to Practice, could not be adduced with any Propriety to prove that Poſition.

The Doctor ſeems to have been ſenſible That Men are not much diſpoſed to exert their Faculties but to receive very implicitly the Opinions of their good Fathers and good Mothers—yea that no Notion is ſo abſurd but ſome are abſurd enough to propagate and others to believe it; eſpecially if it be ſuch an one as ſtrikes at the Root of all Religion and every Thing wherein the Happineſs of Mankind conſiſts. Now is not an Indiſpoſition to love and ſeek after Truth, and a Proneneſs to embrace the moſt abſurd and pernicious Errors a very evil and hateful Quality? Whence does ſuch a Wrongneſs of Temper ariſe? He has granted the Fact to be ſo, and he is as much obliged to account for the Phaenomenon as the Calviniſts.

Though Men in their natural State can judge in ſome Meaſure of Truth and Falſhood, Right and Wrong, and by examining the Evidences with which the Scriptures are recommended muſt be convinced they are true, yet they are repreſented in theſe ſacred Writings to be in a State of Ignorance, Da • neſs and Blindneſs, while they remain unregenerate, when compared with ſincere Saints, who enjoy the ſaving Illuminations, and ſanctifying Influences of the Holy Spirit. The Path of the juſt is as the ſhining Light, that ſhineth more and more unto the perfect Day. The Way of the Wicked is as Darkneſs, they know not at what they ſtumble. The Fool walketh in Darkneſs. I am the Light of the World, ſaid our Lord to the Jews. He that followeth me ſhall not walk in Darkneſs, but ſhall have the Light of Life. Chriſt plainly told the unbelieving Jews, That though they acknowledged his Father to be their God, yet they had not known him. And though they were endowed with ſuch Faculties as rendered them quite inexcuſea • e in not judging what was right, yet the Apoſtle repreſents them as having their Minds ſo blind, and ſuch a Vail on their Hearts, as could be removed only by the Spirit of the Lord. According to the Apoſtle John. He that hateth his Brother is in DARKNESS, and walketh in Darkneſs, and knoweth not whither he goeth, becauſe that DARKNESS hath blinded his Eyes. The Gentiles being more wicked and debaugched, are frequently ſpoken of as being more in Darkneſs than the Jews. And thus all Mankind both Jews and Gentiles, while they remain unregenerate and in Unbelief are repreſented in the Scriptures, as ignorant and blind, notwithſtanding their being endowed with Capacities to judge of Truth and Falſhood, Right and Wrong. But how came Mankind to be thus ignorant and blind? It they are thus blind with Reſpect to a living and ſaving Senſe and Knowledge of divine Things, does not this plainly prove, they have Need of the Illuminations of the Holy Spirit?

But it is currently reported that the Doctor is become more orthodox in theſe Points. — In his Sermons on ſtriving to enter in at the ſtrait Gate, he ſeems to allow That Mankind are not to be conſidered in a State of Innocency at preſent, but apoſtate, degenerate and guilty Creatures, juſtly obnoxious to the Wrath of God—That the very Foundation of the Goſpel is laid in, and the whole ſuperſtructure of it built upon the ſuppoſition that Mankind in general are in ſuch a State of Condemnation and Ruin. P. 11. And he ſeem • likewiſe to grant The Neceſſity of the Illuminations of the Holy Spirit—for a new Heart, and right Spirit.—And lays it is generally if not univerſally agreed amongſt profeſſed Chriſtians, that Repentance unto Life, and evangelical Holineſs are not attainable without the gracious Operations of the Holy Spirit; and conſequently that without theſe divine Influences all the Endeavours of Sinners to attain Holineſs and ſo to eternal Life muſt be ineffectual. Which indeed amounts to neither more nor leſs than what our Lord himſelf declares—That except a Man be born again he cannot ſee the Kingdom of God. &c. Had he diſcovered this ſooner might not ſome of his Banter have been ſpared? But it is agreeable to ſee how he grows wiſer as he grows older.

The Opinion which he endeavours to eſtabliſh in theſe two laſt Sermons, perhaps in Brief is this, That though Mankind are now in a degenerate State, yet God for the Sake of Chriſt has granted the Influences of his Spirit equally to all who live under the Goſpel; and that they having rational Faculties may ſo ſtrive for Grace and Salvation as actually to obtain the ſpecial Favour of God, in Conſequence of their ſuitable Improvement of theſe general Influences, and their earneſt Strivings, God having eſtabliſhed a Connexion between this Beſtowment of his ſpecial Grace and ſuch ſincere Endeavours of unregenerate Sinners as the Doctor has diſcribed: And that unregenerate Sinners having theſe general Aids, Awakenings of the Spirit, &c. not only may, but many of them actually do thus ſtrive; ſo that ſuch as are actually converted and ſaved, do in Fact become Partakers of this Grace and Salvation, in Conſequence of their having previouſly ſtrove and improved the religious Advantages, which God beſtowed upon them in common with thoſe who live under the Goſpel, better than others; and that all, who do not thus firſt ſtrive for Salvation, and make this better Improvement of their common Advantages, muſt neceſſarily fall of Regeneration here and the Kingdom of Heaven hereafter

As God has commanded Sinners as well as Saints to ſeek his Grace and Mercy, and to wa • upon him for all they need, there can be no reaſonable Doubt but it is their Du • y, and a Duty of great Importance to ſtrive to enter in at the ſtrait Gate. But if I hav • • ghtly ſtated the Doctor's Sentiments on this Head they are liable to ſundry Objections. Want of Room will only permit me to aſk the following Queries relative to his Scheme, ſo far as it ſuppoſes that Sinners actually obtain regenerating Grace • rom God in Conſequence o • their own earneſt ſtrivings, and that all others do in Fact fall ſhort of this ſpecial Favour.

Que. 1 Does this Scheme correſpond with the Scripture Inſtances of Conve • i • n, the Women of Samaria, Z • cheus, the penitent Thief, the Apoſtle Paul, the • hree thouſand? &c.

Que. 2. How does this Scheme agree with ſuch Scriptures as theſe, We ourſelves alſo were ſometimes fooliſh, diſobedience, deceived, ſerving divers Luſts and Pleaſures, living in Malice and Envy, hateful and ha • ing one another. But after that the Kindneſs and Love of God our Savi • ur toward Man appeared, not by Works of Righte • uſneſs which we have done, but according to his Mercy he ſaved us. Who hath ſaved and called us with an holy Calling not according to our Works, but according to h • s own Purpoſe and Grace which was given us in Chriſt Jeſus before the World began? Titus 〈…〉 And • e o • P • h. ii.

Que 3. Does not God repreſent Sinners in his Word as backward to the Duties of Religion, as prone to reſiſt his Spirit, and abuſe his Grace, and ſtrongly beat to gratif • their ſinful Luſts? When the Invitation was given in • he Parable did they not all with one Conſent begin to make Excuſe?

Que. 4. I • the Salvation of Sinners be ( 〈◊〉 Things conſidered) ſuſpended on their own ſerious Strivings, and faith at Improvement of their common Advantages; how can any of them be ſaved, ſince they are ſo extrem • ly negligent about performing this neceſſary Condi • ?

Que. 5. Does not God repreſent himſelf as abſolutely ſovereign and free in the beſtowment of his Grace and Salvation? I will have Mercy on whom I will have Mercy, and I will have Camp • ſſion on whom I will have Compaſſion, ſo then it is not of him that willeth nor of him that 〈◊〉 , has of God that ſheweth Mercy. If Sinners, when the • are invited in the Goſpel, and urged by the Spirit, are not willing to return to God thro' Jeſus Chriſt, but are diſpoſed to quench his heavenly Motions how can they obtain ſaving Grace in Conſequence of their own Willing and • ing, and • ight Improvement of theſe common Influence of the Spirit? Let H • p • heſ • s be laid aſide in Divinity as well as Philoſophy and as the Queſtion of principal Im • ortance 〈◊〉 , How a Sinner becomes Partaker of Grace and 〈◊〉 Let the Truths and Facts which are recorded and explained in the Scriptures de • it.

The Devils are acquainted with the Proofs which confirm the Being of God and the Truth of his Declarations concerning them in the Scriptures; they believe and tremble without any ſaving Grace. The giddy and debauched Part of Mankind are very indifferent about Religion, while they are revelling in Luxury and Wontonneſs in this World. But the wicked rich Man is repreſented in the Parable as being fully convinced of its infinite Importance, as • on as he died and lift up his Eyes in Hell, when he begged ſo piteouſly for one Drop of Water to cool his ſcorched Tongue; yet I ſuppoſe no Body believes, he had any more ſaving Grace or true Holineſs in Hell, than he had while he lived in this World.

Was not Nicodemus a Stranger to Regeneration when he came to Jeſus by Night? yet even then he could ſay Rabbi, we know that thou art a Teacher come from God; for no Man can do theſe Miracles that thou doeſt, except God be with him. Thus Chriſt gave Evidence that was ſufficient in itſelf to convince Sinners as well as Saints, if they had candidly attended to it. Chriſt bore this Evidence not only to himſelf but alſo to his Apoſtles, yea to all whom he ever called in an immediate Manner to preach his Goſpel.

To ſay that only true Chriſtians can judge of the immediate Call of Miniſters is to open the Doors to all Sorts of Impoſtors who honoring their Followers with this high Character will avail themſelves of this Pretence. When they are oppoſed, they can eaſily ſay their Oppoſers are blind and unconverted and ſo can't judge of their Pretenſions, whereas true Chriſtians know and acknowledge their Call. Now by true Chriſtians they mean their own Followers and fond Admirers. Thus they wreſt themſelves out of the Hands of indifferent, impartial Judges, and appeal to thoſe they know are ſtrongly prejudiced in their Favour. It would be ſtrange indeed, if their own Admirers ſhould not ſtrongly witneſs for them. This is a fine Way to be tried, when they themſelves are both Judge and Party. How can a Deceiver be detected on this Plan, which takes his bold Say ſo for Proof? And allows him to bear Witneſs of himſelf, that God has immediately called him, in direct Oppoſition both to Scripture and Reaſon?

In fine, God has been pleaſed to give ſundry plain Intimations in his Word, that he would raiſe up and qualify Men for the Miniſtry; and call them to it; not in an extraordinary Manner as he did the Apoſtles, but in a common, ordinary Way. Hence the Apoſtle Paul gave various Directions to Timothy and Titus, and conſequently to the Miniſters of Chriſt in all Ages how to proceed in putting Men into the Miniſtry. Theſe Directions plainly prove, that God determined to call Miniſters to ſupply his Churches in the common, ordinary Way. For there would be no Room to follow them, to examine and judge, approve or reject Candidates for the Miniſtry, if God called them to it in an immediate Manner. They who come into the Miniſtry according to theſe Directions have the Call of God agreeable to the ſtated Rules of the Word.

Now ſince God has appointed a Method for the ſupply of his Churches, we may argue from his Wiſdom, that he will not recede from it unleſs on ſome very extraordinary Occaſion. When he does, he will undoubtedly give ſufficient Evidence, that he has altered the old and ſet up a new Plan. As therefore, ſuch Alterations have always been introduced by Miracles, we act ſafely in adhering to the ſtated Rules delivered in the New-Teſtament, in calling Men to the Miniſtry, till thoſe, who reject them, and plead for an immediate Call, work Miracles to prove that God has repealed theſe Rules; and that their Pretenſions for an immediate Call, are not mere Fancies or immediate Deluſions.

2. Barclay See his Apology; P. 296. objects againſt this Argument, that John the Baptiſt wrought no Miracles. To which it may be eaſily anſwered, that the Call of this eminent Perſon, before he was born, was confirmed by very public and ſtriking Miracles, as is evident from the firſt Chapter of Luke's Goſpel. Beſides as John the Baptiſt was the Son of Zacherias, who was a Prieſt; he had a common and ordinary Call to be a Teacher to the People, according to the ſtated Cuſtoms of that Diſpenſation. So that John the Baptiſt had both a common and extraordinary Call, which laſt was confirmed by Miracles. As this Writer has pitched on no other particular Inſtance of any Perſon, who was immediately called, and no Miracles wrought to prove his Call was from God; it ſhould ſeem he was exceedingly pinched by this Argument. 'Tis greatly probable his not knowing how to anſwer it was the true Reaſon, he ſtudied ſo much Brevity here, when he is ſo very lengthy almoſt every where elſe.

3. Some pretend to evade the Force of the foregoing Reaſoning againſt their immediate divine Call, by alledging, that Sinners are convinced, and converted, and Saints edified by their Miniſtry, which is a great Miracle, and therefore according to my Principles a ſufficient Proof of their immediate Call.

Anſ. It does not appear that ſuch good Effects have ordinarily been produced by their Attempts to preach, unleſs Evil-Speaking and Railing againſt the ſtanding Churches, and Zeal for Errors, and ſpiritual Pri • e, ſhould be called Converſion and Edification.—To call Conviction, Converſion and Edification Miracles, is a manifeſt Perverſion of Words; and muſt proceed either from Weakneſs or Wickedneſs in them who do ſo. Were theſe the Miracles which Moſes wrought to prove that God immediately ſent him to bring the Children of Iſrael out of Egypt? What Sort of Miracles did Chriſt and his Apoſtles work to prove that God immediately ſent them?

To appeal to the Converſion of Sinners, and the Edification of Saints, as a Miracle to prove your immediate Call, is in Reality to appeal to your own Party, whether you are in the right; ſince thoſe Sinners, that are imagined to be converted, and the Saints ſuppoſed to be edified, are all your own Followers. It would be ſtrange indeed if they would not bear Witneſs for their Ring Leaders. This could be only an Evidence to thoſe Sinners who were convinced, and the Saints that were edified, who moſt certainly are but very few. Whereas, when God ſends any Miniſter, he ſends him to all Sorts, to Sinners as well as Saints, to the lukewarm and ſecure, the careleſs and prophane; and conſequently the Evidence of his Divine Call is ſuch, as they, even they, can judge upon, at leaſt in ſome Meaſure.

4. But does not the Apoſtle Paul appeal to the Succeſs of his Miniſtry, as the grand Proof of his immediate Call to the Apoſtleſhip, when he ſays, 1 Cor ix. 2, 3. Am I not an Apoſtle? Am I not free? Have I not ſeen Jeſus Chriſt our Lord? Are not you my Work in the Lord? If I be not an Apoſtle unto others, yet doubtleſs I am to you, for the Seal of mine Apoſtleſhip are ye in the Lord.

Anſ. It is certain that Paul wrought Miracles among the Corinthians, and that he appeals to the Miracles he wrought among them, as the great Proof that God had called him to be an Apoſtle. This is inconteſtably evident from his own Words. 2 Cor. xii. 11, 12. I ought to have been commended of you, for in Nothing am I behind the very chiefeſt Apoſtles. (For) truly the Signs of an Apoſtle were wrought among you in all Patience, in Signs and Wonders and mighty Deeds. So that, unleſs you would ſuppoſe the Apoſtle Paul contradicted himſelf, you can't imagine, that in this Paſſage under Conſideration, he appeaſed to their Converſion, as the only Evidence of his immediate Call to the Miniſtry.

If you would cloſely examine the Paſſage, you might ſee that he firſt appeals to his miraculous Call to prove he was an Apoſtle. Am I not an Apoſtle? —Have I not ſeen Jeſus Chriſt our Lord? Thus he appeals to that gl • rious Viſion, which he had of Chriſt, when he was going to Damaſcus, which ſtruck him blind, and all who were with him ſpeechleſs; at which Time he was immediately called by a loud Voice from Heaven, as the grand Proof of his Apoſtleſhip. This is one of the moſt ſtriking and inconteſtable Miracles that ever was wrought. To this therefore he appeals in the firſt Place. Have I not ſeen the Lord? And you ſee from the above quoted Paſſage, 2 Cor. xii. 11, 12. that he appeals to the Signs, Wonders, and mighty Deeds, the glorious Miracles he had wrought before their own Eyes, as the grand Proof of his being an Apoſtle. So that their Converſion could only be a ſecondary Proof of his Call to be an Apoſtle. It ſhould have been tranſlated, For a Seal of mine Apoſtleſhip are ye in the Lord, not the Seal, as all who are acquainted with the Original, know it would properly bear.

Paul was immediately called to be an Apoſtle, before he had ever preached the Goſpel at all. But to ſuppoſe he had converted any by Preaching, before he had preached, is to ſuppoſe a manifeſt Contradiction. So that the Succeſs which the Lord gave to his Miniſtry could not be the Evidence or Proof that he called him to this Office. The Succeſs of his Miniſtry was not the Proof of his immediate Call, but it was a Proof and Evidence, that the Lord owned him in this Office. All therefore, that can be inferred from this Text is, that the Succeſs of a Miniſter, who has firſt given ſufficient Proof, that God has immediately called him, is an Evidence that God bleſſes the Truths which he delivers. This in Conjunction with other valid Proofs may corroborate the Evidence, and be a Seal to his Miniſtry; but is by no Means to be looked on as a ſufficient Evidence of itſelf. Indeed it is no Evidence at all of an immediate Call to the Miniſtry; otherwiſe ſome who preached Chriſt merely out of Envy, 〈◊〉 • dd Affliction to the Apoſtle's Bonds were immediately called. For ſays the Apoſtle, 〈…〉 15— •• Notwithſtanding every Way, whether in Pretence or in Truth Chriſt is preached; and therein I do rejoice, yea and I will rejoice. But do you think the Apoſtle would have rejoiced in the Preaching of thoſe his Enemies, unleſs he had good Evidence to conclude the Lord overruled, and bleſſed it for the ſaving good of ſome. I could indeed wiſh (ſays Dr Doddridge in his Paraphraſe on this Paſſage) that all engaged in ſo honorable a Work, were purſuing it from the moſt worthy and generous Motives; yet every Way, whether it be only in Pretence of pious Zeal or in the Truth of it, Chriſt is however preached, and the great Doctrine of Salvation by him has Something of a wider Spread. And in this I heartily rejoice, yea and I will rejoice: For I had much rather that ſome who are converted to Chriſtianity by my Enemies, ſhould think as ill of me as they themſelves, do, than that they ſhould remain ignorant of thoſe fundamental Truths on the Knowledge of which their eternal Happineſs depends. Nor do I much regard the Oppoſition which may ariſe againſt me from the ill-deſigning Teachers and their miſguided Followers. —

If the holding forth of your Teachers had any Tendency to ſpread the Goſpel, where it was not already preached; if their Zeal would lead them among the Indian Tribes to inſtruct them; I ſhould heartily rejoice with the Apoſtle. But ſince the evident and direct Tendency of their Teaching is to draw People from attending where the Goſpel is abundantly better preached, than they with any Reaſon can pretend; to fill their Minds with Prejudices, and lead them into dangerous Errors; I muſt be excuſed from countenancing them in their Conduct. However if in any Inſtance God has been pleaſed to overrule and bleſs any of their Exhortations, for real good to any, which has I believe very rarely happened in this Country, I ſincerely rejoice in this, and give Glory to God, who ſometimes accompanies by his Power Means that are the moſt unſuitable in themſelves. Perſon's falling into grievous Sins has ſometimes been made an Occaſion of their Converſion. But wo to them that would ſin that G • may abound.

To 〈◊〉 , this 〈◊〉 of Scripture inſtead of favouring your Cauſe might be improved againſt you. For the ſtanding Miniſters are regularly called, and ſet apart according to divine Appointment, to the Work of the Miniſtry, and therefore have the ordinary Call of God agreeable to the ſtated Rules of his Word. God has been pleaſed to own them in their Office, making them Inſtruments of converting Sinners, and edifying Saints. You muſt acknowledge this, ſince many of you have declared that you were converted in the ſtanding Churches before you ſeparated.

Upon your own Principles then, we can ſay to ſundry of you, Are not you our Work in the Lord? If we be not Apoſtles to others, yet doubtleſs we are to you: For a Seal of our Miniſtry are ye in the Lord. And to this Day, bleſſed be God, there are ſome hopeful Inſtances of Converſion among us, in which we are improved as the Inſtruments. So that Chriſt has not forſaken us. He bleſſeſs the Word preached in the ſtanding Churches both to Saints and Sinners, notwithſtanding all the Pains you have taken to prejudice Men's Minds againſt our Perſons and Miniſtry. Now if the Miniſters in the ſtanding Churches were, as you confeſs, once true Miniſters of Chriſt, and owned by him as ſuch, are we not ſo ſtill? Eſpecially ſince we ſtill maintain the ſame Religion both in Principle and Practice as formerly? Since it is certain from Chriſt's Promiſe, and the ſenſible Effects of his Preſence and Spirit in ſundry Inſtances, that he has not forſaken the ſtanding Churches how dare you? Speak out plain i • you think that Chriſt's Miniſters have fallen from Grace. But if you pretend to an immediate Call, then work Miracles to prove that your Call is from God, and not from the Devil. You are obliged to work Miracles to ſupport your extraordinary Pretenſions or elſe give them up. Conſider this at your Leiſure, and remember that a thouſand Aſſertions, conceived in the ſtrongeſt Terms and expreſſed with the greateſt Zeal don't amount to one good Proof. You may depend upon it that ſolid Proof and not confident Aſſertions will be expected. If God has really given your Teachers an immediate Call he will doubtleſs work Miracles to prove it, ſince their Credit with all judicious People neceſſarily requires this inconteſtible Evidence, and God is ſtill the ſame, and therefore as able to give this Evidence now as in former Ages.

5. But does not the Apoſtle ſay no Man taketh to himſelf this Honour, but he that is called of God as was Aaron. Heb. v. 1—4.

Anſ. This I ſuppoſe is one of the many Scriptures which you quote for the Sake of the Sound, ſince in its true Senſe it is evidently Nothing to your Purpoſe, as will preſently appear.

The Apoſtle is here diſcourſing of the High-Prieſthood among the Jews, which Office he ſays, as they knew from the Law of Moſes, no Man had a Right to but he that was called of God, as Aaron and his Poſterity were. Now what can this Paſſage which has no Reference at all to the Goſpel-Miniſtry prove about it? But if I ſhould, for Argument's Sake, grant that this Text referred to the Goſpel-Miniſtry, what would you infer from it? That Goſpel-Miniſters ſhould be called under the New-Teſtament as the high Prieſts were under the Old? Then it would follow that Miniſters ſhould not be immediately called themſelves, but by ſome other. For Aaron was called by Moſes according as the Lord commanded him. Then alſo none ſhould preſume to officiate as Miniſters of the Goſpel, but Miniſter's Sons. For none might be High-Prieſts under the Law, but the Sons and lineal Deſcendants of Aaron.

Once more, when God called any Perſons in an immediate Way, he gave them Qualifications with his Call, ſo that they were well fitted for the Miniſtry. Thus the Prophets of Old. Thus alſo St. Paul and the Apoſtles. Hence, it may be preſumed, that if you were really called of God, you would be eminently fitted to preach the Goſpel. But this is not the Caſe with you.

Here I dare appeal to ſundry who have occaſionally attended your Meetings. Let me aſk ſuch, are not the Diſcourſes of theſe Exhorters very mean and deſpicable; without Senſe as well as Connexion? Is not the Vehemency of the Speakers almoſt the only Thing that recommends their Exhortations? How unlike are their Exhortations to the ſolid, weighty Diſcourſes of the Prophets and Apoſtles, though they pretend to the ſame immediate Divine Commiſſion, and the ſame extraordinary Aſſiſtance? What plainer Proof can there be of the Vanity of their Pretenſions?—I wiſh ſome ready Writer would take down one of their Exhortations or Preachments as they deliver it, and publiſh it to the World, that their Admirers might ſee what it is they are carried away with, and that they themſelves might learn a little more Modeſty, and forbear meddling with Matters that are too high for them.— The Goſpel is not mere vehement Noiſe and Bawling.

It is in vain for theſe Teachers to plead the Example of the Apoſtles, for their own Ignorance and Want of Learning. The Apoſtles were ſome conſiderable Time under the Inſtructions of Jeſus Chriſt. They underſtood the Goſpel to great exactneſs, and had a thorough Acquaintance with the Scriptures. They ſpoke with Propriety on every Subject they had Occaſion to handle. Whether their Abilities were natural, acquired, or communicated in an extraordinary Manner; certain it is, they wrote with ſo much Correctneſs and good Senſe, as but few learned Men can equal.

Our Tranſlation calling them ignorant Men. Acts iv. 13. is very unhappy, ſince the original Words lit-rally ſignify only this, that they were not S • ctors, nor in any publick Rank of Life, as the Prieſts and Magiſtrates were: But they import no Want of natural good Senſe, or any Ignorance of what was then the Subject of Debate. Though they did not ſeek after rhetorical Embelliſhments, ſtowery or fertile Ornaments; yet they delivered themſelves with Sublimity of Thought, and a ſtriking Simplicity of Style, which is the trueſt Eloquence.

What ſhall I ſay of your Women, who are ſo forward to ſpeak, b • r Witneſs, exhort and hold forth, in your publick Aſſemblies? I would be far from ſaying of Women in general as the Celebrated Mr. Pope does.

"Every Woman would be a Queen for Life."

For I have the Happineſs to be acquainted with ſundry virtuous Women, who look upon Humility and Modeſty as moſt excellent Ornaments, and who diſcover by their amiable Conduct, they feel their meek and gentle Influence. But I may ſay without giving any Offence to ſuch modeſt and virtuous Ladies.

"The Female Preachers would be Queens for Life."

Since it is well know, that, even thoſe Women who are moſt devoted to reading, rarely get a better Acquaintance with Books or Things, than an underſtanding Grammar School-Boy; what ſhould tempt thoſe, who perhaps are very I • ry Readers, and worſe Spellers, to lay aſide that Modeſty which is ſo great an Ornament to their Sex, and contrary to Nature and Decency hold forth in a publick pr • miſcuous Aſſembly; unleſs intolerable Va • y, P • e, or De • ſion? I can't help thinking of the impe • J • e, who called herſelf a Propheteſs, and was a publick Speaker. But however fond your Women may be of their uſurped Authority, I preſume it may be diſputed, and the Foundation, upon which it is built, examined.

And now Ladies, to addreſs you with Complaiſance; you would probably plead, that by long Acquintance with your Huſbands, you diſcovered their Weakneſs, and your own Superiority; and thus found yourſelves well qualified to inſtruct and govern them, and therefore you aſſume no more than is due to your ſuperior Merit.

Anſ. If this be really true I pity your Families. But it is not fair you ſhould be Judges in your own Caſe. There may be Reaſons to ſuſpect you were byaſſed in your own Favour, when you made your Diſcoveries. It is but reaſonable to ſubmit this Matter to impartial Judges.—But not to debate this Point much with you; If what you alledge were really ſo, it would not follow, that you are qualified to inſtruct and govern Men, in general; ſince it is very likely, there are many Men much wiſer than your Huſbands. Now when you ſpeak and teach in publick, you thereby uſurp or uſe Authority over all the Men, that happen to hear you. If there happen to be any Man hearing you, wiſer than you are, which would be no wonderful Thing neither, then beſure you are out of your Sphere, and are acting contrary to the Fitneſſes of Things, as Philoſophers ſpeak, as well as to Scripture. It is no Doubt a Sight to behold a Number of Men ſitting very gravery in • am • Subjection to a Woman, and attending with all Obedience to her Dictates! 'Tis difficult to ſay whether their abject Submiſſion, or her imperious Impudence is moſt ſurpriſing.

Perhaps you would further plead, that the Flippancy of your Tongues qualifies, and points you out for publick Speakers.

But you ſhould remember that Solidity of Judgment is as neceſſary for a publick Inſtructor, as Nimbleneſs of Tongue. Now if you are acquainted with the Hiſtory of your own Sex, you can't but know, they have not been ſo much celebrated for Depth of Though, as for a ready Utterance • 'Tis poſſible there may be many Words delivered by a publick Speaker, and but little Inſtruction communicated. Nothing that can greatly edify the Hearers.

I have indeed read, that by a ſtrange Concurrence of Circumſtances, the famous Madam JOAN was promoted to be the firſt Clergyman in Europe. But it is ſaid that her Pregnancy in her exalted Station, and her being ſeized with Travail, while ſhe was attending a certain grand Parade, was contrary to the fundamental Laws of the Popedom, and aſtoniſhed her Attendants. The Papiſts themſelves, as much as they are devoted to the Pope, don't pretend that her Holineſs Pope Joan added any new Honours to the Popedom.—Now the ſame Inconveniencies, which befel Pope Joan, might poſſibly befal other She-Biſhops, and She Preachers.

But old Women are not liable to ſuch Conditions.

This is indeed very true. But then they are in Danger of growing ſuperannuated. The Apoſtle has given a Direction to diſregard old Women's Fables, which intimates they don't always encreaſe in Wiſdom by Age. The Stream of Prejudice againſt the Capacities of old Women, ſince the Time of the Apoſtle, has been ſo great and general in the World, that moſt Men, I believe, if they were to chuſe, had rather have one young Woman than three old ones. I am fully perſuaded, that unle • s an old Woman works Miracles to prove her Call to be a publick Speaker, ſhe will never be able to ſupport her Character in this exalted Station.

If any ſhould think theſe female Speakers and She Biſhops are rather influenced by Satan, than merely by Pride and Ambition; I would rather accommodate this Difference in Opinion, than enter into any warm Diſpute about it. For Satan may tempt them, by applying to their natural Pride and Luſt for Power and Dominion. How far they are under the immediate powerful Influence of an evil Spirit in every Inſtance, as it is not neceſſary, ſo perhaps would not be eaſy to determine. But the moſt favourable Conſtruction that can be put upon their Conduct, is that it proceeds in a great Meaſure from miſguided Zeal.

It were eaſy to offer ſundry other Conſiderations againſt Women's ſpeaking publickly in any religious Aſſembly, accounted a Church. But God has ſo plainly and expreſsly forbidden them in his Word, that all, who have any due Regard to the Scriptures in this Particular, muſt be reſtrained from this ſtrange Practice, by ſeriouſly and candidly conſidering the following Paſſages. 1 Cor. xiv 34 — 38. 1 Tim. ii. 9 — 15.

Let the Women keep Silence with all Subjection: But I ſuffer not a Woman to teach nor to uſurp Authority over the Man, but to be in Silence; For Adam was firſt formed, then Eve; And Adam was not deceived, but the Woman being deceived was in the Tranſgreſſion.—Let your Women keep Silence in the Churches, For it is not permitted to them to ſpeak, but they are commanded to be under Subjection, as alſo faith the Law. And if they will learn any Thing, let them aſk their Huſbands at Home.— For it is a Shame for Women to ſpeak in the Church.— What! Came the Word out from you, or came it unto you only? If any Man think himſelf to be a Prophet or Spiritual, let him acknowledge that the Things which I write unto you are the Commandments of the Lord: But if any Man be ignorant, let him be ignorant.

Thus Women are expreſsly commanded to keep Silence in all Churches while they are aſſembled for religious Worſhip. So that publick praying as well as exhorting and preaching are forbidden here.

But does not the Apoſtle Paul write thus in another Epiſtle, I intreat thee alſo true Yoke-Fellow, help thoſe Women which laboured with me in the Goſpel Philip. iv 3.

Anſ. It does not appear from theſe Words that Women either preached, exhorted, or prayed publickly. For there were other Labours in the Goſpel, in which they might be employed. We may learn from the Apoſtle himſelf, what Labours Women performed for the Service of the Church and Goſpel, according to the Cuſtoms of that Time. 1 Tim. v. 9▪ 10. — Let not a Widow be taken into the Number under threeſcore Years old, having been the Wife of one Man; well reported of for good Works; if ſhe have brought up Children, if ſhe have lodged Strangers, if ſhe have waſhed the Saints Feet, if ſhe have relieved the Afflicted, if ſhe have diligently followed every good Work. Here the Apoſtle had an Occaſion to enumerate the various Services and Labours of Women. It was thus they laboured in the Goſpel, if we will grant the Apoſtle that common Piece of Juſtice, to be his own Interpreter. Peruſe this Paſſage leiſurely. Does he mention Women's public Praying or Exhorting in this minute Enumeration of their Labours and Services in the Goſpel?

This Interpretation, which I have given, fairly reconciles theſe ſeveral Paſſages of the Apoſ • 's Writings. But according to you he ſtatly contradicts himſelf, which, if you could make out, inſtead of confirming, your Practice would deſtroy the Authority of the Apoſtle, ſince Contradictions could never proceed from divine Inſpiration.

Let none of your Adherents excuſe themſelves here, and try to wave the Matter of your Womens ſpeaking in your pretended Churches, by profeſſing not to underſtand this particular Part of your Conduct. For it is as plainly contrary to the Scriptures for Women to ſpeak or carry on in any Aſſembly met for religious Worſhip, as any Thing can poſſibly be. You can't but ſee this, unleſs you wilfully ſhut your Eyes, or are judicially blinded. When Hannah prayed ſhe ſpake in her Heart, only her Lips moved, but her Voice was not heard.

You ſhould not venture to diſregard any of the Commands of the great God. Our bleſſed Lord bears this Teſtimony, Verily I ſay unto you, till Heaven and Earth paſs, one Jot or one Title ſhall in no wiſe paſs from the Law, till all be fulfilled. Whoſoever therefore ſhall break one of theſe leaſt Commandments, and ſhall teach Men ſo, he ſhall be called the leaſt in the Kingdom of Heaven. But can we think the Command which enjoins Women to be Silent in the Church is of ſmall Importance, when it is ſo often repeated, and ſeriouſly inculcated? I muſt therefore entreat all your Followers in the Fear of God to be honeſt, and not pretend after this to be at any Loſs about a Practice which is expreſsly forbidden in the Scripture in the ſtrongeſt Terms. If you will follow ſuch Speakers and Teachers, directly contrary to God's expreſs Prohibition, is it not to be feared he will at Length be provoked to execute that Judgment upon you, which is ſpoken of by the Prophet, Children ſhall be your Opp • ſions, and Women rule over you; O my People they which • ad thee, cauſe thee to err and deſtroy the Way of thy • a • hs. Iſai. iii.xii.

As to the Women Speake's themſelves, I wiſh them ſincere Repentance for that breaking God's expreſs Commands, that they may obta • 〈…〉 this and all their other Sins, be cloathed with Hum • ty, and from henceforth behave in all Things as becomes the Goſpel.

VI.

To illuſtrate and confirm ſundry Things which have been ſaid, I ſhall now ſubjoin a brief Account of ſome of the more remarkable Inſtances of Satan's deceiving and impoſing upon Mankind.

The firſt, and indeed the moſt remarkable Inſtance of Satan's Power and Subtilty, in managing his Temptations, was that of his deceiving Eye in the Shape of the Serpent. Now the Serpent was more ſubtil than any Beaſt of the Field which the Lord God had made; and he ſaid unto the Woman, yea, hath God ſaid ye ſhall not eat of every Tree of the Garden? And the Woman ſaid unto the Serpent, We may eat of the Fruit of the Trees of the Garden; but of the Tree which is in the midſt of the Garden, God hath ſaid, ye ſhall not eat of it, neither ſhall ye touch it, leſt ye die. And the Serpent ſaid unto the Woman, ye ſhall not ſurely die. For God doth know, that in the Day ye eat thereof then your Eyes ſhall be opened; and ye ſhall be as Gods, knowing Good and Evil. &c. Was not the Power of Satan in managing this, Temptation very great, when he put Words into the Mouth of the Serpent or Snake, a Creature that is by Nature dumb, and thus begun and carried on a Converſation with the Woman? It is worthy to be remarked that he managed this firſt Temptation by bringing a new Revelation, different from, and contrary to that which God himſelf had expreſsly revealed. But it was a Revelation that promiſed them great Things. Ye ſhall not ſurely die—Ye ſhall be as Gods. And Satan to this Day, when he tempts Men to Sin often and • avours to perſuade them that they ſhall not ſurely die; but are in a very ſafe State, in the direct Way to eternal Life

We have another notable Inſtance of Satan's Power, and Malice when he was permitted to afflict Job. How • n did he ſend the Sabeans and Chaldeans to ſeize upon his Oxen, Aſſes, and Cames, and ſlay his Servants? He ſent Fire and burnt up his Sheep; and raiſed a terrible Hurricane, and tore d • n the 〈◊〉 where his Children were, and ſmote Job himſelf with ſore Boils from the Sole of his Foot unto his Crown. If this powerful and malicious Adverſary had but Permiſſion, he would ſoon turn this World into a hideous Wilderneſs.

What ſurpriſing Wonders did he enable Pharaoh's Magicians or Co • ers to perform, tho' they were at laſt ſhamefully buff • d with all their Enchantments, by the g • ous Miracles which the Lord wrought by his Servant Moſes.

"But Satan can not only work very wonderful Things before Men i • an external Manner, but he can alſo work internally on their Minds. He thought it not enough to tempt Judas, by the Object of Gain, but he broke his Mind in direct Terms and put it into his Heart. John xiii. 2 He did the like to Ana • s whoſe Heart he filled with a large Motion for that Li • , and backed it with many Conſiderations of the Neceſſity and Expediency of it—When we conſider that Thoughts are ſometimes, caſt upon the Minds of Men, which are above their Knowledge; and that they ſay and do Things ſometimes, which are far beyond any of their Accompliſhments and Parts, and yet in the Nature of them wicked; we muſt be forced to run ſo high as to charge it upon Satan. Saul's Propheſying 1 Sam. xviii. 10. was by the Influence of the evil Spirit; and this muſt of Neceſſity be underſtood of ſuch a Kind of Action and Speaking, as the true Prophets of the Lord uſually expreſſed under the Influence of the bleſſed Spirit; for from the Likeneſs of the Action in both, muſt the Name be borrowed. The Experience that we have of inward Diſputings, the bandying of Arguments in ſeveral Caſes, is a Proof of this beyond Exception: Wounded Conſciences expreſs an admirable Dexterity in breaking all Arguments urged for their Peace and Eſtabliſhment; as • o in framing Objections againſt themſelves, ſo 〈◊〉 above the • ual Meaſure of common Capacities that we cannot aſcribe it to any other than Satan's▪ 〈◊〉 did this Way." Gilpin on Satan's Temptation. P 75. and 330. Which is a very ſolid jud • c • u • Treatiſe well worth the • e • io • Peruſal 〈◊〉 all who would be fortified ag • the Wiles of the Devil.

Baal's Prophets, though they could not work Miracles to ſupport the Credit of their Idol, when it was publickly called in Queſtion, and brought to this Teſt, yet are • d to have propheſied, until the Time of the offering of the evening Sacrifice, that is they were exerciſed with Frenſies and rapturous Furies, in which they uttered ſtrange Sounds and Speeches. By whoſe Aid were they enabled to do this?

Very remarkable is what we read about Ahab's Prophets. And there came forth a Spirit and ſtood before the Lord and ſaid I will perſuade him. And the Lord ſaid Wherewith? And he ſaid I will go forth and I will be a lying Spirit in the Mouth of all his Prophets. And he ſaid thou ſhalt perſuade him. 1 Kings xxii. 19,—23. Satan was ready for the Work; he wanted Nothing but a Permiſſion. He deceived the ſame Prophets, and by them deluded Ahab, by being a lying Spirit in the Mouth of the Prophets. On which Peter Mar • yr obſerves, That Satan had a Power to fix ſo ſtrongly on their imaginary Faculty, the Species, Images, or Characters, of what was to be ſuggeſted, that he could not only make them apprehend, what he preſented to their Minds; but alſo make them believe, that it was a Divine Inſpiration, and conſequently true. For th • ſe falſe Prophets did not ſpeak hypocritically what they knew to be falſe, but what they confidently apprehended to be true; as appears by the whole Story—He irritated and i • 〈…〉 to publiſh theſe their perſuaſions to the King 〈◊〉 • e Manner of Divine Prophecies.—He perſuaded Ahab that his Prophets ſpake Truth.

There are many Inſtances in the Goſpel-Hiſtory of Perſons being really poſſeſſed with the Devil, and violently agitated by him. For it is groſsly abſurd, to explain what is ſaid of theſe Perſons, and the caſting Devils out of them, to Lunacy, &c. It is a very remarkable Account which the ſacred Hiſtorians give of ſundry of theſe, and particularly in Acts. xvi. As we went to Prayer a certain Damſel, poſſeſſed with a Spirit of Divination, met us, which brought her Maſters much G • by Sooth ſaying: The ſame followed Paul and us, and • ed, ſaying, theſe Men are the Servants or the moſt high God, which ſhew unto us the Way • Salvation. And this did ſhe many Lays. But P • I being grieved, turned and ſaid to the Spirit, I command thee in the Name of Jeſus Chriſt to come out of her. And he came out the ſame Hour Satan doubtleſs teſtified this important Truth by this Damſel, with a View to lead the People to imagine the Preachers of the Goſpel acted in Confederacy with that Spirit; and thus by ſome Means or other to diſcredit true Chriſtianity: So that it ſeems he can, when it ſuits his Deſign, earneſtly exhort Men to regard the Goſpel.

The Apoſtles frequently mention falſe T • and falſe Prophets. Peter and J • e d • 〈…〉 large in their Epiſtles. P • ul plainly 〈…〉 and Influence, which thoſe fal • e T • 〈…〉 Chriſtian Churches, was owing to the 〈…〉 I fear, ſays he, left by any M • s, as the 〈…〉 his Subtilty, ſo your M • s ſh • be 〈…〉 • e Simplicity that is in Chriſt.—O • h G • 〈…〉 bewitch • you that you ſhould 〈…〉 whoſe Eyes Jeſus Chriſt hath he 〈…〉 crucified among you? viz. 〈…〉 .

Simon M • s, who ha • 〈…〉 of Sama • with his Sorceries, to whom 〈…〉 to the greateſt, ſaying this M • 〈…〉 God. • s one of the moſt eminent of 〈…〉 . Notwithſtanding Peter's ſolemn R • to 〈…〉 w • in his Wickedneſs. He is ſa • to 〈…〉 Character of a Divine • erſon, and by his m • 〈…〉 p • ſuaded his Fellowers to think he was 〈…〉 .

Before the Death 〈◊〉 the 〈…〉 C • us, a Diſciple of Simon Magus, a • ty • der to • tion. He taught that Ca • w • 〈…〉 a temporal Kingdom on Earth, and that Men would ſpend a 〈…〉 in Mirth and Jo • ty with him in this World.

In the next Age, the ſecond • t my, aroſe M • us, who had no ſ • er emb • d the Chriſtian Faith, For his great A • ſteritius of Life, made him to b • t 〈…〉 , and to be had in Eſteem among many of the moſt zealous (but indiſcreet) Chriſti • . His great Zea • d him to ſet up for a great Reformer in the Church; but wanting Solidity of Judgment and Coolneſs of Thought, he was apt to be driven by every Impulſe that ſeized him. This gave Satan an Opportunity to le • him a • h • • ed. This evil Spirit ſometimes would ſuddenly • iz. him and agitate him as it he had been diſtracted, 〈…〉 it is ſaid, as he had not the Uſe of his Reaſon, 〈…〉 over his own Members and Organs. He 〈…〉 His many new and ſtrange Reſolutions. He 〈…〉 , eſpecially among the weaker Sex, ſundry 〈…〉 with the ſ • m • Spirit, and were agitated in 〈◊〉 Manner, and were • o • ted upon by their deluded Fol • 〈◊〉 famous Prophereſies. But their Prophecies were 〈…〉 and ridiculous, and were not fulfilled. T • 〈◊〉 very numerous, full of Zeal; and gave great Diſ • 〈◊〉 the Church for a conſiderable Time; but at length 〈…〉 .—As for Montan • s he hanged himſelf.

〈◊〉 • e Year of our Lord 600, appeared that grand I 〈◊〉 Mahomet, whom Satan employed, as his Inſtrument, 〈…〉 about one of the greateſt Revolutions religious a • 〈◊〉 as political that ever happened in the World. He made Uſe, 'tis true, of Force and Arms to propagate his • on; but it is evident that the Accompliſhment of his 〈◊〉 was as much owing to the Influence of Enthuſiaſm, as the Power of the Sword. It is plain from the beſt Accounts of Mahomet, 〈◊〉 he was a great Viſionary; that he ſet up to be a Reformer of Abuſes and Corruptions; that he gave himſelf out to be no more than a Reviver of the moſt ancient Religion, whereby the Patriarchs walked with; and had the familiar Communion of God and his Angels. This took wonderfully with vaſt Multitudes of all Sorts, who were preſently bewitched with that ſtrange Power, and Authority which app • 〈◊〉 him, eſpecially when they beheld him agitated ſo violently, t • a • • en appeared to lie as one dead; which was 〈…〉 to the Majeſty of the Divine Preſence overpowe • his • re, or at leaſt to the Luſtre of ſome great Angel con • ſing 〈◊〉 him. He was ſuſpected of Im • , even 〈◊〉 the B • g; but there never, was any 〈…〉 that 〈…〉 greater Proteſtations of his Sincerity, or more ſolemn Appeals to God to juſtify the Truth either for or againſt him. There were a World of Miracles reported of him, for the Confirmation of his Doctrine and Miſſion; but he himſelf never ſeems to have inſiſted much upon them, but always to have appealed to the Inſpirations themſelves, challenging not only the Heathens, but the Jews and Chriſtians to produce any that were comparable with theſe. Accordingly the Alcoran, which co • ns a Collection of theſe, hath ever ſince to this Day been • ly eſteemed among the Mahometans, as the Miracle of Miracles. He acknowleged he was a ſimple Man without L • rs, and of no Capacity to underſtand a great Deal, 〈◊〉 his own Revelations; and no more than only a weak • ment, taken up of God for the manifeſting his Power and Glory to the World.

The learned Dr. Caſaubon ſuppoſes that Perſons ſubject to the Epilepſie or falling Sickneſs, as Mahomet was, are naturally liable to ſee Viſions and Apparitions, which Phrenſies of the Brain, they are apt to take for Realities. He mentions it, as a Matter diſputable, whether Mahomet himſelf might not be under a Deluſion, really thinking he converted with Angels, and received Revelations, at his firſt ſetting out, before he had gone far, in that which muſt be looked • n as groſs Impoſture. He remarks very pertinently. When we conſider with our ſelves, what theſe Things which began with Epileptical Raptures, and Extaſies, and ſuppoſed Revelations of Angels, and the like, came to afterwards; it ſhould make Men the more wary, either how they give Cr • it to ſuch Fits and Revelations of others, or how themſelves by their Ignorance and Indiſcretions expoſe themſelves to Deluſion. To which I will add, if Men had ſtedfaſtly a • hered to the written Word of God; it is not likely they would have been left to embrace the Deluſions of Mahomet.

The firſt eminent Reformers from Popery paid a moſt inviolable Regard to the written Word of God. The Scripture in the Opinion of Luther, that eminent Servant of Chriſt, was ſo full, that as for Viſions and Revelations he neither deſired nor regarded them. And when Chriſt ſeemed to appear to him after a Day of Faſting and Prayer, he immediately ſuſpected the Impoſture and cried out. Avoid Satan I know no Image of Chriſt but the Scripture. And when he was urged by the Council at W •• s to ſubmit his Doctrines to the Decrees of Councils, he boldly replied." My Conſcience is ſo bound up in theſe Scriptures of Truth, that I cannot alter, unleſs convinced by Arguments drawn from them. And the famous Calvin was fully agreed with him in this grand Principle of the Reformation. Tho' he was the Wonder of the Age in which he lived for his great Genius and Learning, yet he never pretended to enforce his Doctrines by his own Authority; he derived them from the written Word, which he underſtood the beſt of any Man in his Time, as his excellent Commentaries upon it diſcover.

But the Reformation had but juſt begun to ſpread and prevail in any conſiderable Degree when there ſprung up ſundry V • ſſ •• naries, who pretended to wonderful Revelations, and were always ſpeaking in a ſtrange high flown Language, which could not be underſtood by other ſerious Chriſtians. For indeed, like the Language, which Enthuſiaſts generally affect, it was a Dialect conſiſting of ſwelling Words of Vanity without any determinate Meaning.

Among theſe Enthuſiaſtic Sects the Anabaptiſts were very famous At firſt they forbad the baptizing of Infants, and rebaptizing themſelves; afterwards they brought in a Puddle of all the Hereſies that ever were. At firſt Twinglius dealt with them familiarly—till they began to do Nothing but lie and gather together Diſciples; to ſeperate from the Church and ſet up a new Church; then he was conſtrained to reſiſt them with all his Might, and had public Diſputations with them, in which being convicted of Errors they foamed againſt their Antagoniſt with Blaſphemies and Reproaches. At laſt the Senate was ſain to deal with them, with Baniſhments, N. B As the Chriſtian World had practiſed Infant-Baptiſm from the Apoſtle's Times, this new Sect was called Anabaptiſts or Rebaptiſt from their baptizing over 〈…〉 who had been baptized in their Infancy; and they are now more ſhortly called Baptiſts a Name which I perceive ſome of them greatly affect, looking upon themſelves as the only Perſons who are truly baptized, and of Conſequence the only Members of the Church of Chriſt in this World, a moſt abſurd and uncharitable Notion. Hence in order to be a Baptiſt, a Perſon muſt be • zed by plunging after he comes to Years of Diſcretion. This is an eſſential Qualification of a Baptiſt. Such as attend on their Meetings without being dipped may be Enthuſiaſts, they may be Separates, they may be diſſatisfied and prejudiced Perſons, but Anabaptiſts or Baptiſts they cannot be, 'till they are plunged. Priſon and Dea • n; Not now as againſt Anabaptiſts, but as againſt Men perjured and ſeditious. The Head of • m was Balthaſar Hubmer, who was an 〈…〉 again, who being delivered by the Benefit of w • 〈…〉 loaded him with Lies and Reproaches. 〈…〉 Life of Twinglius, and Baxter's Scripture 〈…〉 140.

We have, ſays Calvin, been endea • 〈…〉 Time, by our daily Labours to reſtore 〈…〉 G • , for which we bear the Oppoſition 〈…〉 . But how much have theſe Men [t • 〈…〉 promoted it? Or what Help have they afforded 〈◊〉 . Nay they have rather vehemently troubled and hundred us. Luther roundly declared that it appeared evident to him that Popery, and the great Power of the Pope, that Antichriſt would in all Probability have been entirely ruined and deſtroyed, if it had not been for the Anabaptiſts, who weakened the Hands of the Reformers and hardened the Papiſts.

MUNCER was a great Pretender to Revelations, ſome of which were printed. He affirmed that the Preachers of that Time were not ſent of God, but were impertinent Interpreters of the Scriptures; that the Word was to be learned by the Spirit intrinſically, and not out of the Bible; that the Empires of the World were to be exterpated, and the Kingdom of Chriſt reſtored, &c. &c. Theſe wonderful Revelations induced many to follow him, ſo that at length he had eleven thouſand armed. Men wholly at his Beck, to whom he promiſed in his Revelations ſure Victory over their Enemies. But the Event proved him to be a falſe Prophet.

But his Ruin did not open the Eyes of his deluded Followers, See Deſcription of Holland, P. 326 And the Hiſtory of the Reformation, &c. Some of them took Poſſeſſion of the City of Munſter, the Capital of Weſtphalia, where he propoſed to begin Chriſt's Kingdom. They ran about the Streets crying, repent and be baptized; or the Wrath of God will ſpeedily overwhelm you. The Biſhop of Munſter beſieged the Place with a powerful Army. Matthews a celebrated Prophet among them declared, that God the Father had commanded him to drive off the Beſiegers. But though he himſelf was ſlain in their Sight; yet ſo infatuated were they, as to hearken to JOHN of Leyden, a Taylor, and others who pretend it was revealed to them, that this JOHN ſhould have the Empire of the whole Earth, and poſſeſs the Throne of his Father David. After this they made him their King. He wore a Crown of Gold on his Head, and his Titles were the King of Juſtice, the King of the new Jeruſalem. When this great Monarch went abroad he had always two Harbengers before him, of whom one carried a Sword, and the other a Bible. All who did not fall down and worſhip him were ſentenced to die, and immediately executed. He cauſed one of his Concubines to be put to Death for deſpiſing his pretended Inſpirations. He ſpirited up the Citizens to make a moſt reſolute Defence, aſſuring them all the while of a miraculous Deliverance. And ſo ſtrong was the Infatuation, that tho' Multitudes of them were daily deſtroyed, they held out till they had ſuffered almoſt as much as the Jews did, when Jeruſalem was taken by Veſpaſian. The town was taken at laſt, and the mock King with his two principal Aſſociates were ſent in Deriſion about the Country. He was afterwards put to Death by having his Fleſh torn off with red hot Pincers. Some who ſurvived the Siege were ſtill ſo confident in their Revelations, as to expect they ſhould have all the World at their Command in a very little Time.—Theſe were ſtrong Deluſions! ſuch were the Fathers of the Baptiſts. Likely Perſons to underſtand the Scriptures!

That was a very remarkable Impulſe, which Lord HERBERT of Cherbury, the firſt noted Deiſtical Writer, was led by to publiſh his Book againſt the Chriſtian Religion, as revealed in the Scriptures. See Dr. Leland's View of Deiſtical Writers, Let. 2. As the Frame of his whole Book was ſo different from what had ever been written on the Subject, and he apprehended he ſhould meet with much Oppoſition, he did conſider, whether it were not better for him for a while to ſuppreſs it.

Being thus, ſays his Lordſhip, doubtful in my Chamber, one fair Day in the Summer, my Caſement being open towards the South, the Sun ſhining clear, and no Wind ſtirring, I took my Book, de Veritate in my Hands, and kneeling on my Knees, devoutly ſaid the Words, O thou eternal God, Author of this Light which now ſhines upon me, and Giver of all inward Illuminations; I do beſeech thee, of thine infinite Goodneſs, to pardon a greater Requeſt than a Sinner ought to make: I am not ſatisfied enough, whether I ſhall publiſh this Book: if it be for thy Glory: I beſeech thee give me ſome Sign from Heaven; if not I ſhall ſuppreſs it. I had no ſooner ſpoken theſe Words, but a loud, though yet gentle Noiſe, came forth from the Heavens (for it was like Nothing on Earth) which did ſo cheer and comfort me, that I took my Petition as granted, and that I had the Sign I demanded; whereupon alſo I reſolved to print my Book. This, how ſtrange ſoever it may ſeem, I proteſt, before the eternal God is true: Neither am I any Way ſuperſtitiouſly deceived herein; ſince I did not only clearly hear the Noiſe, but in the ſereneſt Sky that ever I ſaw, being without a Cloud, did, to my thinking, ſee the Place from whence it came. N. B. There is a full Anſwer to Lord Herbert's Book written by Mr. Halyburton, Profeſſor of Divinity. This Anſwer is commended by the celebrated Dr. Watts, and Dr. Leland, and is reckoned by ſome good Judges one of the beſt Books againſt the Deiſts.

It is well obſerved by Dr. Leland on this extraordinary Impulſe, that It may be juſtly doubted, whether an Addreſs of ſuch a particular Kind, as that made by his Lordſhip, was proper, or regular; it does not ſeem to me, that we are well founded to apply for, or to expect an extraordinary Sign from Heaven, for determining Doubts concerning the Expediency of publiſhing a Book. Methinks, if a Man hath uſed his beſt Endeavours to find out Truth, and, which certainly ought not to be neglected, hath humbly applied to God to aſſiſt and direct him in his Enquiries; if he hath the Teſtimony of his own Conſcience to the Uprightneſs of his own Intentions, and that he is not acted by Pride and vain Glory, by an Affectation of Singularity or any worldly ſiniſter Ends and Views; and if he is ſatisfied, upon the moſt diligent and impartial Examination, that what he hath advanced is both true, and of great Importance to Mankind, and is only afraid of the Oppoſition it may meet with; I think in ſuch a Ca • e, eſpecially if he hath alſo the Advice of good and judicious Friends concerning it, he hath ſufficient Grounds to proceed upon and doth not need a particular Sign from Heaven to determine him. This ſeems to be putting it on a wrong Foot, ſince God hath not in his Word given us any Ground to expect that he will anſwer ſuch a Requeſt; nor is there any Reaſon to expect it from the Nature of the Thing.—I believe it will be acknowledged that ſudden Impreſſions or ſuppoſed Signs from Heaven, like that upon which Lord Herbert ſeemeth to lay ſo great Streſs, are very equivocal, and not much to be depended upon for Information in Truth or Direction in Duty. They may lay Perſons open to Miſtake and Deluſion. It cannot be denied that in ſuch Caſes Men are in Danger of being impoſed upon by the Warmth of their own Imaginations eſpecially if they be wrought up to a ſtrong Deſire and Expectation of an extraordinary Sign from Heaven, in Favour of a Deſign which they heartily wiſh ſhould ſucceed.

Since I have found ſome Perſons who have diſcovered a great Regard for ſuch Signs or Tokens, I will add that whatever might be ſaid to excuſe Lord Herbert, who did not pretend to believe the Holy Scriptures, in his following this Sign, it muſt certainly be very abſurd for Chriſtians, who profeſs to believe that the Scriptures are a perfect Rule, to look for ſuch Tokens. When they are at a Loſs about what is their Duty, why don't they diligently ſearch the Scriptures and aſk the Advice of ſuch as are prudent? If they don't ſearch the Scriptures is not this to treat them with Neglect?

It is true, that God ſometimes gave Intimations of his Will under the Old Teſtament by Signs or Tokens. But it was thoſe whom he favoured with immediate Revelations, as the Prophets, &c. to whom he gave ſuch Signs, and that on extraordinary Occaſions. Others were to enquire the Word of the Lord from the Prophets, and to conſult the divine Law and Teſtimony. Where God gave no Intimations, that he would grant them Signs, it was unwarrantable to look for them. They had no Right to demand Signs. Chriſt would not gratify the captious Phariſees when they demanded a particular Sign from Heaven, but referred them to what the Scriptures had declared. And ſo on another Occaſion, they have, Moſes and the Prophets let them hear them.

Whatever God was pleaſed to grant to his People, while Prophets were raiſed up from Time to Time, this can afford no Warrant at all to us now after the Scriptures are fully completed, to expect Signs from Heaven. It ſhould be remembered, that God who at ſundry Times and in divers Manners ſpake in Time paſt unto the Fathers by the Prophets hath in theſe laſt Days ſpoken unto us by his Son. Hence the former Methods or immediate Revelations by ſucceſſive Prophets, Dreams, Viſions, Signs, Tokens are not to be expected: God has revealed his whole Will which he deſigned to communicate to his Church at once, by Jeſus Chriſt and his Apoſtles. After this one Seaſon, no further immediate Revelations were to be granted. Such Methods are laid aſide. This is evidently implied in the Text. The Antitheſis plainly requires it. Since the Canon of Scripture is thus fully compleated, there is no Need of ſuch Revelations, Signs and Tokens. Conſequently it muſt be vain Preſumption for any to expect them. To follow ſuch Signs is to follow Deluſions.

Such a Notion would give cunning Impoſtors a great Advantage to contrive Schemes before Hand, and thus to deceive the ſimple and unwary. And who would engage that they would not knowingly and wittingly attempt to deceive; when it is certain Wondermongers have been detected in a thouſand Inſtances of pious Fraud among Heathens and Papiſts? And who can tell what ſtrange and to us unaccountable Signs, "the Prince of the Power of the Air" may if permitted give to thoſe who truſt to ſuch Things. If there was any Thing more in the Sign upon which Lord Herbert publiſhed his Book againſt the Scriptures; or in that upon which the Dutartres acted than imagination, I leave it to all ſober Chriſtians to ſay whence it came. And ſince Satan would be ready to deceive if any Streſs was laid on uncertain, doubtful Signs, it is certainly neceſſary that proper Miracles be wrought to diſtinguiſh the true from the falſe, and to prove that ſuch a Sign comes from God and not from the Devil; otherwiſe Perſons may, as appears from the Inſtances of the Dutartres, be led to commit the moſt ſhocking Crimes, while they follow ſuch Signs and Tokens.

This ſurprizing Incident of Lord Herbert, this immediate Anſwer which he imagined he received to his Prayer, may ſerve as a Caution and Warning to Chriſtians againſt making Requeſts to God for immediate Directions by ſuch Signs, and prevent them from following what they might perhaps imagine an expreſs Imitation from Heaven in immediate Anſwers to their Prayers.

The moſt extraordinary Inſtance of Enthuſiaſm I have met with in Modern Times, is that of the French Prophets. From June 1688, to the End of February following there aroſe in Dauphiny, and then in Vivarais, five or ſix hundred Proteſtants of both Sexes, who gave out that they were Prophets inſpired by the Holy Ghoſt. As Mankind are apt to be taken with Novelty, and the injudicious to be fond of Extraordinaries, they ſoon became very numerous. The Burden of their Exhortations and Prophecies was, Amend your Lives, repent ye, the End of all Things draws nigh.

The Account which Mr. John Lacy has written of them, who was afterwards himſelf the chief of the Engliſh Prophets that was ſeized with the ſame Spirit, and which he ſays was verified upon Oath and other Proofs, is very wonderful. I ſhall mention but a few Inſtances referring the inquiſitive Reader to the See his Cry to the Deſart. Book itſelf.

John Vernett, of Bois-Caſtle declared at London, January 14, 1706. That the firſt Perſons he ſaw under Inſpiration were his own Mother, his two Siſters, and a Couſin; that his Mother ſpoke, at the Time of Inſpiration, only French; which ſurpriſed him exceedingly,—becauſe ſhe never, before her Inſpirations attempted to ſpeak a Word in that Language; nor has ſince to his Knowledge; and he is certain ſhe could not do it. He ſays the ſame of his Siſters, and that they all urged their Hearers to Amendment of Life, and preſt it upon him in particular (who was then a little looſe) to be ſober. He went with two of his Acquaintance, to ſee a Friend of theirs near Vernoux; that as they were drinking together, a Girl came to call her Mother, who was with them, to ſee the Child—They all ran immediately. The Child was Thirteen or Fourteen Months old, and covered then in the Cradle, and had never of itſelf ſpoken a Word, nor could it go alone. When they were come in where it was, the Child ſpoke diſtinctly in French, with a Voice ſmall like a Child, but loud enough to be heard all over the Room. It exhorted like others in that Condition, to the Work of Repentance. The Room where the Child was had about twenty Perſons in it, who were, moſt of them, round the Cradle weeping and praying.

CLAND ARNASSAN, of Montel, declared on the 14th of January, 1706, among other Things as followeth—In the Houſe of my Father at Montel, a Shepherd who look't to my Father's Sheep, named Peter Bernaut, ſo ſilly he was next to an Ideot, beſought me ſeveral Times, to carry him to an Aſſembly; which I was afraid to do leſt thro' his Weakneſs he ſhould betray thoſe Affairs: Nevertheleſs, one Time I did venture to lead him to an Aſſembly by Night. Peter being there I obſerved him to keep upon his Knees, for two Hours together at leaſt; then the Gift ſeized him, he was ſtruck as it were dead: And after ſome Time, had violent Agitations of Body. He returning Home, the Spirit came upon him again, the following Day. At which Time his Bodily Motions were ſo great, that being on his Back the whole Body leapt from the Ground. We were all afraid he would hurt himſelf upon the Pavement. He continued to batter himſelf in that Manner, that his Hair was as wet with Sweat as if dipt in Water. Two or three Times was he taken with theſe violent Contortions, without ſpeaking. At length he ſaid, it was for his Sins he had been thus tormented. After that, in other Inſpirations he ſpake aloud, quoting appoſitely many Texts of Scripture, and all to preſs us earneſtly to a good Life. As for this Man, I am certain he could not read. He never was at Divine Worſhip but that Time, nor was he capable to be inſtructed by any Perſon whatſoever, to ſpeak the Things he ſaid in his Inſpirations.

They encreaſed greatly in ſpite of all Oppoſition, and very ſevere Perſecutions, in which many of them were put to Death; ſo that in a few Years there were ſeveral Thouſands of them, from whom, I might, if it were needful, preſent you with Multitudes of the like Nature and Tendency with theſe already mentioned.

Sometime in the Year 1706, three or four of theſe Prophets came over into England, and brought their prophetic Spirit along with them, which ſoon ſpread among others, ſo that before the Year was out, there were two or three hundred of theſe Prophets in and about London of both Sexes, of all Ages, Men, Women and Children; and they had delivered four or five hundred prophetic Warnings.

We may have a lively Idea of the Genius of theſe Prophets from the Relation of Mr. John Lacy, which he introduces in theſe Words, "I give what follows, which doth particularly concern myſelf, with the ſame Awfulneſs and Appeal to the Searcher of all Hearts, as if I were called by Authority to do it upon Oath."

Having from November laſt, to the Beginning of February following, been preſent divers Times at the Extaſies of Mr. Marien, Mr. Fage, and Mr. Cavalier; I can ſay, that their Agitation did never make any Impreſſion on my Mind or Imagination, ſuch as to promote an Imitation of them or even an Inclination to it. For the Space of at leaſt eighteen Days before mine came upon me, I had ſeen none of them; and mine were ſo intirely different from any of theirs, that it is altogether unlikely that the Force of Imagination, as ſome without Conſideration have fancied, could produce them—The firſt Symptoms of the Emotions on my Body ſurprized me in the Inſtant of awaking, on the firſt Day of March;—and continued more or leſs upon me unto the twelfth Day of June, before the Word was put into my Mouth.—I can poſitively ſay, I never once expected or deſired to have them before I was actually ſeized with them: But as they came not of my Will or Deſire, ſo I know they came in Conſequence of my frequent Prayers, that God would guide me aright in my Opinion and Judgment of that awful Subject of Inſpiration, among the Covennes, whereof I had been then, and for two Months before preparing the Relation.—The bodily Impreſſions were gradually increaſing upon me, until the Effect or rather Iſſue of them was produced, viz. the opening my Mouth to ſpeak.

They began by a preternatural Courſe of Breathing, then my Head came to be agitated or ſhaken violently and forcibly, and with a quick Motion horizontally, or from Side to Side. Then my Stomach had Twitches not much unlike an Hickup; afterwards my Hands and Arms were violently ſhaken; at length a ſtruggle or a Labouring in the Windpipe, and ſometimes a Sort of Catching or Twitches all over my Body; and about a Week before my Speaking, I obſerved my Tongue was now and then moved involuntarily, as were alſo my Lips, my Mouth, and Jaw ſeverally; all which Preparation of the bodily Organs, I found attended with a conſtant Elevation of Soul to God, the Mind being unaccountably caſt into a Frame of ſpiritual Joy, holy Contempt of all Things in the World, and inceſſant Prayers far more earneſt and intent than what I had ever found before—My ſecret Prayers were inſeparably attended with the Encreaſe of thoſe Symptoms, and during all this Time, I ſearched the Scriptures carefully, for my Direction, and heedfully conſidered all the Advices given me by my Friends.

After ſo much Care and Fear of being deluded, I am the better aſſured, and do affirm without the leaſt Doubt, that my Agitations and Words in the Extaſy are produced by a ſuperior Agent, and are independant of me any further than that I do not, nor dare not oppoſe, but do remain altogether paſſive—My Mind at thoſe Times continues clear and ſedate, during which my Fear and Caution make me wait always, until the Tongue be moved by that ſuperior Power; nor doth any Impulſe alone prevail with me therein: So that it is no longer I, as the Prime voluntary Mover and Agent that ſpeak, and oftentimes I know not the Senſe until the Words are ſpoken, and ſo heard by me as by other Perſons preſent. Nor did I myſelf write thoſe Engliſh Words, which are contained in the Warning of the twelfth of July; but my Fingers were forcibly moved to do it, my Eyes then being ſh • and I under Agitations. Therefore I utterly deny myſelf to be the Framer, either of the Agitations, or of the Voice. I have moreover thrice experienced a Tone or Manner in the Voice itſelf, which I am well aſſured, I am no Ways capable of, in my natural State.

I have great Reaſon to bleſs God for having had a vertuous Education, and for the Grace he has ſince vouchſafed me never to allow myſelf to live in the Practice of any known Sin; nor deliberately, or preſumptuouſly, to commit any one ſuch Act.—I have therefore the more Confidence that God doth not now deliver me up to ſo horrid a Deluſion, as the voluntary ſpeaking of myſelf in his Perſon would be; and when I believe the wilful Doing thereof would be ſuch an henious Crime, as would deſerve that I ſhould be ſtruck down inſtantly to Hell—I know aſſuredly, that no Trouble of Mind, nor Melancholy, nor a Pre • ſſeſſion of prophetical Schemes, drew me into the State I am under— I enjoy at this Time, through Mercy, a perfect Health without any Pain, Sickneſs, or Weakneſs whatſoever, or • y Sort of Diſorder proceeding from the frequent exſtat • Agitations. I ſleep ordinarily ſeven Hours in twenty-four; I have a good Appetite and • geſ • on; and I appeal to all Perſons with whom I converſe about my neceſſary Affairs, and to ſuch other Company as daily occurs to me, whether I am otherwiſe beſides myſelf than only to God.

As to the Obſervation of the Lord's Day, it has pleaſed God to vouchſafe me his gracious Viſits, more frequently and ſolemnly on thoſe Days than on others. I therefore with Joy and Comfort wait for them: A Voice that comes to me frequently in my Cloſet, as well as before Company (which upon all the Enquiry, Reaſoning, Caution. Fear and Deliberation, that I am capable of) I do firmly believe to be from God; conſequently I dare not diſobey, hide or ſtitle, under the Dread of thereby charging my Conſcience with a I oad of Guilt and Horror unſupportable; although at the ſame Time I am ſenſible what numerous Reproaches, what Loſs, what Difficulties, what Hazzards, what Trouble, what Labour, what Clamours and Contempt, the owning myſelf to be inſpired, has done, doth, and will engage me in—I would not ſurely have unneceſſarily brought myſelf under any of theſe; nor could I now, by my own proper Strength bear up under them. But the inward Joy that I have from the great Comforter, has from the Beginning ſupported me, and I truſt it will continue ſo to do, and make me in his due Time triumphant over all.

But notwithſtanding all this Seriouſneſs and Confidence, which theſe Prophets diſcovered, it is certain beyond any reaſonable Doubt that this Buſineſs of Inſpiration was wholly a S • ne of Impoſture, Deluſion or overheated Imagination, or a Mixture of them all. This might be made evident from various Topicks, which ſundry eminent Divines who lived in thoſe Times, well improved and urged againſt them—But if there had been Nothing beſides the palpable Failuers of their Predictions, this alone would have been ſufficient to convince every Man who believes the Scriptures, that they were not inſpired by God. For this is a Mark which God himſelf has given us in his written Word of a falſe Prophecy. See Deut. xviii. 21, 22. If thou ſay in thine Heart, how ſhall we know the Word which the Lord hath not ſpoken? When a Prophet ſpeaketh in the Name of the Lord, if the Thing follow not, nor come to paſs, that is the Thing which the Lord hath not ſpoken.

As the Lord employs Satan to inflict Vengeance on his incorrigible Enemies, as in the Caſe of wicked Ahab; and permits him ſometimes to afflict his Saints, as in the Inſtance of Job; this Deceiver at Times may have ſome Intimations of the Divine Will about ſome future Events. Beſides Satan is a profound Politician, and has had great Experience in human Affairs, and in many Inſtances may give a very near Gueſs at Things to come. But as he is not endowed with abſolute Knowledge, he may be miſtaken himſelf. And it is very certain, that he makes it his grand Buſineſs to deceive Mankind. But God knows all Things, paſt, preſent, and to come. Such is his infinite Perfection he cannot be deceived himſelf, nor attempt to lead his Creatures into a Miſtake, by revealing a Falſhood to them. When therefore any Propheſy is contradicted by the Event, this is an infallible Proof, that it did not proceed from God, as is expreſsly aſſerted in the forecited Text.

The chief Purport of theſe Prophet's Predictions was to warn the World of the near Approach of the Kingdom of God; and the happy Times of the Church; which were to be uſhered in by terrible Judgments executed on the Wicked, univerſally throughout the World; which were to root out the Tares and leave only good Corn, A PURE CHURCH, upon the Earth; all which was to be manifeſt over the whole World within a ſhort Term of three Years, &c. &c.

Now we, who live in the preſent Day and Time, know that many Years are paſt, ſin • theſe Predictions were uttered, and no ſuch Events have happened. The Term which they perfixed is long ſince expired, ſo that they have been proved by the Event to have been falſe Prophets.

But the moſt remarkable Failure of their Predictions was in the Reſurrection of Dr. Emes, one of the new Prophets, who was taken ill about December 4th, 1707, and died December 22d, and was buried December 25th, in Bunhillfields, London. December 5th, J. L. addreſſed himſelf to the Doctor in theſe Words at his own Houſe, under the Operations of the Spirit. If I command thy Life away, yet I will reſtore it again here even in this Houſe, thou ſhalt return to thy Dwelling again— December 6th, J. Potter under Inſpiration of the Spirit ſaid to the Doctor. If thou dieſt I will raiſe thee—I will fulfil all thoſe Promiſes made to thee.

After the Doctor was dead and buried, they had ſtill more clear Prophecies of his Reſurrection.

December 29th, J. C. under the Operation of the Spirit, in an Aſſembly ſpoke in French; to this Purport in Engliſh. My Children, in a few natural Months, you ſhall ſee greater Miracles wrought than I myſelf wrought upon Lazarus— You, and the Inhabitants of this City ſhall, in a few natural Months ſee (Dr. Emes) my faithful Servant, who has been buried, raiſed in the Preſence of Men—He ſhall come out of his Grave, without the Earth being taken away, that lies upon him. He ſhall come forth in the Preſence of Men, and he ſhall untie his Shroud in which he is wrapt. This ſhall not be in Secret, it ſhall be in Public.

December 29th. The Spirit in J. Potter ſaid, It ſhall be manifeſt, that the raiſing of this Body ſhall be a greater Miracle, than that of your Lord when he raiſed Lazarus. Lazarus lay but four Days, but my Servant ſhall lie much longer in his Grave: Yes, I ſay, more Months than he lay Days. He ſhall be raiſed fat and lovely, ſo that he ſhall captivate the Affections of the Beholders. Bleſſed are ye that believe. Many are hardened by his Death. They have ſuffered themſelves to be captivated by the Devil. Shall they believe in his Reſurrection? I tell you no. Yet Thouſands and ten Thouſands ſhall believe thereby.—

January 1ſt. The ſame Prophet under the Operation of the Spirit, in a great Aſſembly, ſaid, I have that to declare by this Mouth, ſee that it ſtartle you not, ſee that you believe it. Here he ſell into violent Agitations and laboured extremely in his Throat, as if he were choaking; and after having uttered ſeveral inarticulate Sounds, ſaid, Know ye the Day in which my Servant [Dr. Emes] was interred? Five Months from that Day the twenty firſt Day of May, thou ſhalt behold him riſe again. One Month above the Number of Days that Lazarus was in his Grave. The very Hour he was put in the Earth he ſhall riſe I • ye the Day, my Children? Anſ. Yes, well. The twenty-fifth Day of May. Right, I ſay ye ſhall ſee him riſe that is now dead.— For thy Part, [John Potter] by whom I ſpeak, thou ſhalt not laugh until thou beholdeſt him. No thou ſhalt not ſmile—Behold him, [John Potter] by whom I ſpeak, if you ſee any Sign of Joy fixed on his Viſſage, ſay then, the Words were not the Lord's."—Then he ſaid to Mr. Lacy, Fear not, my Child, I ſay, thou ſhalt appear on the twenty-fifth Day of May next, in that Ground where my Servant lieth. Wait thou there with others of my Children, from twelve at Noon till ſix in the Evening. I will ſurround you, Angelic Hoſts ſhall guard thee with thy Companions.— Provide no Cloathing for my Servant, for he ſhall riſe pure and innocent: Therefore no Shame ſhall attend him, neither ſhall it be eſteemed Indecency, for him to walk unto his Habitation. Remember, Remember the Day, the Time obſerve it, from twelve to ſix. There were many other Predictions of the Doctor's Reſurrection equally expreſs with theſe, which to avoid Tediouſneſs I have not inſerted.

Theſe Propheſies of the Doctor's Reſurrection, delivered ſo often, with ſuch great particularity, and Confidence; and all under the Agitations and Inſpirations of the Spirit, could not fail to make a great Noiſe in the Nation. Such was the Alarm of this predicted Miracle, that the Queen's Guard was poſted on Bunhillfields on the 25th of May the Day appointed for its being wrought to prevent Diſorders. Twenty thouſand People from one Motive and another aſſembled, and no Doubt many of them with an Expectation of ſeeing the Doctor riſe from his Grave. But there he lies, and will lie, till the Voice of the Arch-Angel at the laſt Day ſhall awake the Dead and ſummon them to Judgment. Nothing remarkable happened on that noted 25th of May at Bunhillfields; only the vaſt Concourſe of People, and ſuch a woful Diſappointment to theſe Prophets, as brought them, with Ahab's Prophets of old when they attempted to prove the Divinity of Baal by a Miracle, into great Diſgrace, and gave ſuch a Check to their Spirit that there was little or no Appearance of it afterwards. They who deſire a fuller Account of theſe French Prophets may conſult Dr. Edmund Calamy's Caveat; Owen's Scene of Deluſion opened; Hick's Spirit of Enthuſiaſm exerciſed; the Hiſtory of Montani • m; Dr. Hoadly's Vindication of the ancient Prophets againſt the Pretenſions of the new 〈◊〉 , &c. &c.

There is no Need to enquire with much Solicitude how far ſome of theſe Prophets exaggerated their Feelings or counterfeited them. There plainly appears an Honeſty in their Relations; and no Doubt there was Something very extraordinary in this Scene which they acted, though they might as is natural to Mankind, endeavour to repreſent their Cauſe to the beſt Advantage, and thus perhaps embelliſh ſome Things beyond the Truth.

As to their ſpeaking in Languages which they had never learned, it is to be obſerved, that they only ſpoke in ſuch Languages, when they were under the forcible Agitations of their Spirit. They had, as appears from their own Accounts, no more Skill in thoſe Languages afterwards, than before. This then was not the Gift of Tongues which the Divine Spirit gave to the Apoſtles, and ſome of the firſt Converts to Chriſtianity. It was a diſtant, and but a diſtant Imitation of it—This was not ſo wonderful as for Satan to cauſe the Serpent to ſpeak, that is by Nature dumb. And it ſeems that, like the Serpent, they ſpake as they were impelled, their ſpeaking Organs being forcibly moved by that Agent for whoſe Motions they waited.

Had they ſteadfaſtly adhered to the written Word of God, and not looked for any Revelations but thoſe contained in the Bible, Satan would not have found an Opportunity of befooling them in ſuch a prodigious Manner. But where Men will look for Extraordinaries, when they will run after Wondermongers, they may thank themſelves, if Satan lends them ſometimes a helping Hand, and holds forth a falſe Light to thoſe who are ſo very willing to follow him.

When the French Prophets were overruled by divine Providence to bring their Prophecies, Revelations, &c. to be tried by the right Teſt, that is, by genuine, public Miracles, they ſoon diſcovered their Deluſions. Some of the Ancient Hereticks, and many among the Superſtitious Papiſts have pretended, that Miracles have been wrought in Proof of their Religion. But they were ſecret Miracles, ſome of them like Tranſubſtantiation were always ſo inviſible, that they could never be ſeen but by Hearſay. And others of them were never heard of till many Years after they are ſaid to have been wrought. If the Popiſh Wonders were not mere Impoſture, why were they not wrought before ſome of their underſtanding Oppoſers among Proteſtants, as well as before their own ſuperſtitious Bigots, and fond Admirers? Chriſt wrought his Miracles before his moſt cunning and fierceſt Oppoſers as well as before his own Diſciples and dear Friends. His Enemies themſelves could not but own that he and his Diſciples wro't many glorious Miracles. The Jews confeſſed this. Julian, the learned and malicious Apoſtate, confeſſed this. Theſe Miracles were wrought ſo publickly that they could not deny them. But the pretended Wonders of Papiſts and Enthuſiaſts have been often detected, and clearly diſcovered to be Nothing but the artful Inventions of cunning Deceivers, to blind the ignorant and credulous, to raiſe the Credit, and encreaſe the Number of their Party, or to wheedle them the more eaſily out of their Money; or elſe they are ſome ſtrange Appearances produced by the Power and Subtilty of Satan. Such are theſe famous ſecret Wonders. They are therefore called lying Wonders with the greateſt Propriety, in the Scriptures. But let us always inſiſt upon public Miracles. This is an infallible Teſt which will always demonſtrate the Truth of divine Revelation, to the Confuſion of Deceivers, and clearly diſtinguiſh it from, all Counterfeits. Let Men produce the Evidence of proper Miracles, ſuch as raiſing the Dead, &c. to recommend their new Revelations, or let them not pretend to be inſpired.

There muſt be ſome Mark or Character by which we may diſtinguiſh divine Revelation from ſuch as are falſe and imaginary. For it appears to be no new Thing for Men to pretend they are under the immediate Direction of God and receive divine Inſtructions from Heaven. The Authors and Ring-leaders of new Sects have generally made this Pretence. It was ſo in the Heathen as well as in the Chriſtian World. When Numa Pompilius introduced the ancient Romiſh Superſtition he pretended to be directed in all he did by the Goddeſs Egeria. Triptolemus, to recommend his Laws to the Athenians, gave out that he was inſpired by Ceres. Licurgus profeſſed to act by the Direction of the God, Apollo, when he promulgated his extraordinary Laws to the Spartans. And it was common throughout the Heathen World, when any remarkable Change was to be made, or any important Enterpriſe to be undertaken, for ſome of thoſe who favoured it, to pretend to ſome new Revelation or Oracle in Support of their Opinion. Now though there is the moſt undeniable Evidence to prove that many of their Revelations and Anſwers of their Oracles were Nothing but the Contrivance of crafty Knaves, downright Cheat and Impoſture; yet for any Thing I have ever ſeen proved, ſome of their oracular Reſponſes might be ſupernatural, from the immediate Agency of the Devil The Fathers, who had much better Opportunities to be acquainted with the Revelations of the Heathens, than we, as they lived, ſome of them at leaſt, while the Oracles were conſulted, generally agreed that the Devil had a great Hand in firſt introducing, and conſtantly ſupporting the pagan Oracles and Revelations.

Such as are prejudiced againſt the Bible may imagine, that the many Pretences that have been made to divine Revelation by Enthuſiaſts and Impoſtors are a ſufficient Confutation of the Scriptures. But ſuch an Imagination muſt be owing to their great Inattention or inveterate Prejudices. For if the Matter be fully and candidly examined, the various Pretenſions that have been made only prove, what I have once and again inculcated that we ſhould receive no Revelations as divine, 'till we have juſt Grounds to believe they come from God: We muſt not receive them for divine till they are recommended by proper Miracles. Enthuſiaſts and Impoſtors pretend to divine Revelation, but have never been able to work any Miracles to prove the Truth of their Pretentions.

The Prophets and Apoſtles profeſſed to be inſpired and wrought ſuch glorious Miracles as fully proved that God was with them, and that they acted by his Commiſſion.

The Fondneſs which Mankind in every Nation have ſhewed for divine Revelation, the Greedineſs, with which they have received the various Pretenſions of this Kind, inſtead of weakening the Credibility of the Scriptures rather affords a good Argument to confirm their divine Authority. For whence ſhould this Diſpoſition and Practice of Mankind ariſe? What can be the Reaſon they have been ſo ready to look for and give Credit to divine Revelation? Is it not becauſe they are conſcience to themſelves they have great Need of a Guide to direct them? Or from ſome univerſal Tradition that God had actually granted ſome Revelations? If Men did not feel themſelves extremely in the dark if they had not heard from Tradition, or by their Intercourſe with the Jews, that there was a divine Revelation; is it not probable they would have been ſo ready to follow thoſe who pretended to extraordinary Communications. But having been informed that the Deity had granted immediate Revelation to ſome excellent Perſon, they might be impoſed on and follow thoſe who pretended to this Intercourſe with Heaven, eſpecially as they found the Light very inſufficient for their Direction.

All who are acquainted with the religious Cuſtoms of the ancient Heathens know there were ſundry Uſages among them which bore ſome Reſemblance to ſome of the Ceremonies which we find were preſcribed by the Jewiſh Law-Giver. Theſe they undoubtedly derived from the Patriarchal Cuſtoms or borrowed from the Jews. As to what ſome learned Men have conjectured, that many of the Laws of Moſes were inſtituted partly in Compliance to the Prejudices of the Jews, who were fond of the Egyptian Superſtitions; this is an idle Imagination, which is, and always will be deſtitute of all proper Evidence. For it can never be made to appear that any Cuſtoms preſcribed by the Law of Moſes were practiſed by any Heathen Nation ſo early. Moſes is wholly • t about his borrowing any Heathen Rites. And there is no Heathen W • ing that 〈◊〉 throw any Light on the Point, ſince the moſt ancient, now extant were not written 'till four or five hundred Years after Moſes. A wonderful Diſcovery truly that God yielded to the Humour of the Jews and adapted the idolatrous Ceremonies of Egypt! For though the Jews in general were hateful to the Gentiles, yet the eminent Virtues and Proſperity of ſome of them, as Joſeph, Moſes, David, Solomon, Daniel, not to mention Abraham their renowned Anceſtor, commanded Reſpect and Admiration from the neighbouring Nations, and particularly from the Egyptians. And though they did not change their own falſe Gods, and acknowledge the God of Iſrael, yet they might adopt ſome of the Jewiſh Ceremonies in the Worſhip of their Idols, as we are informed by the ſacred Hiſtorian the Samaritans did to anſwer their now Ends. Now ſince it appears that the Heathens derived ſome of their religious Ceremonies from the Jews, or from the Patriarchs, why might they not derive the general Notion of a Revelation from the ſame Quarter?

If there never had been any true Revelation given to Mankind, what could have led the Heathen Prieſts and and Law-Givers to counterfeit them? Can there be Copies without Originals? Or Counterfeits without Realities? Do not falſe Coiners imitate the nobleſt Metals? Or do Clippers work on any Thing but Gold and Silver? Thus falſe Pretenſions to Inſpiration rather ſtrengthen than weaken the Evidences of its Reality—They do ſo in another View, viz. by their correſponding to the Predictions of the New-Teſtament. The Riſe of falſe Prophets mere Pretenders to Inſpiration, was expreſsly ſore told by Jeſus Chriſt and his Apoſtles; ſo that their Appearance in the World is a completion of their Prophecies, and as it were a Seal which we ourſelves ſee put to the New-Teſtament, the more fully to illuſtrate and Confirm the Divine Authority of the Scriptures. God will not ſuffer any of his Words to fall to the Ground, let the Things foretold be ever ſo unlikely to human Reaſon. Now muſt not that Propheſy have proceeded from God which is thus exactly verified by the Event? The Scriptures have been confirmed by ſo many infallible Proofs and theſe Arguments have been placed in ſuch a convincing Light, and all the Cavils that have been raiſed, have been ſo fully anſwered by many excellent Writers, that one cannot but think that Infidels diſcover Want of Senſe, as well as Want of Faith: who ſtill perſiſt in their Unbelief. We read of ſome of their Kinſmen of Old who while they profeſſed themſelves to be wiſe became Fools.

As it would be inconſiſtent with my preſent Deſign to enter into any long Defence of Chriſtianity, ſo there is no great Occaſion, if the Deiſts would but read and ſeriouſly conſider the many excellent Books that have been written on the Subject. But ſince this Addreſs is likely to fall into the Hands of ſundry Perſons, who would fain deny all revealed Religion, I ſhall leave the following Hints to their Conſideration. Such as would ſee the Scriptures defended againſt the Deiſts may conſult Royl, looke, Ad • ron, Ditton, We • , • leton, Holybarton, Doddridge, Leland, &c.

Since you don't profeſs to be Atheiſts, but pretend to have a Regard to God, and to be Friends to Virtue, I will take it for granted that you ſuppoſe God has given you a Law to direct your Conduct, enforced with the ſuitable Sanctions of future Rewards and Puniſhments. You muſt alſo grant, if you honeſtly reflect on your Conduct, that you have done wrong in ſome Inſtance or other, and conſequently have broken that Law you are under. Hence yon lay expoſed to the Puniſhment threatned in the Law. Don't your own Conſciences tell you this ſometimes? Don't they warn you, that though your Sins are pleaſant now, they will be Bitterneſs in the latter End? If they don't, whence comes it that ſundry of you appear ſo afraid of Death, in Storms and Sickneſs? Let me aſk you, when you are well, and the Weather is Calm, how you expect to eſcape this Puniſhment to which you lay expoſed according to your own Scheme, and your own Conſciences, and which you appear to be afraid of in Times of Danger?

You will not ſurely pretend that your Repentance and Virtues will balance your Accounts with God's Law. For not to inſiſt upon it, that you are not very remarkable for theſe Things, you muſt diſcover, if you have any juſt Notions, about Law, that they by no Means anſwer its Demands. A Murderer might Plead with equal Reaſon, that he had murdered but once, that he had been heartily ſorry for his Crime, and had obeyed the Laws of his Country in all other Inſtances both before and ſince that unhappy Moment. But you know ſuch Pleas are Nothing to the Purpoſe. The Law condemns him to Puniſhment and Death for that one Tranſgreſſion. He muſt plead not guilty, or as good not plead at all. Now you having done wrong in ſome Inſtance or other cannot plead, not guilty. You have broken God's Laws, and of Conſequence muſt be condemned by them. God who ſearches your Hearts, and who is perfectly acquainted with all your Conduct is your Judge. He is a moſt juſt and righteous Judge. He gave you his Law, and he will ſupport its Authority, and the Honor of his Government. Since you refuſe to have any Connexions with Jeſus of Nazareth, you cannot object againſt being judged on your own Principles. Can you offer any Reaſon why you ſhould not be condemned for your Sins againſt the Light of Nature? Can you deviſe any Method in which there is any Probability, you ſhall eſcape Puniſhment for your Breaches of God's Law? I believe if you would reaſon right according to your Principles, you would diſpair. Since this appears to be the Caſe, why don't you redeem ſo much Time from the Hurries and Pleaſures of the World, as is ſufficient to make a full Enquiry? Why don't you hear and obey the Voice of that Monitor God has put in your Boſoms, and conſider whether the Alarm is not perfectly juſt, and founded on the moſt inconteſtible Dictates of Reaſon? Why don't you think, whether your boaſted Light of Nature affords you any rational Hopes of Eſcape? Therefore as Joſhua Joſhua xxiv. 14, 15. ſaid of old to the Iſraelites, If it ſeem evil to you to ſerve the LORD, chooſe you whom you will to ſerve, ſo I may ſay to you: If you diſlike the chriſtian Religion, chuſe you a better if you can. Shew ſome Method in which Sinners may reaſonably hope for the Pardon of their Sins and to obtain the Favour of an offended God. Don't be ſo abſurd as to cavil againſt the Goſpel, and diſcard it, till you can diſcover ſome more ſure and excellent Way. You muſt diſcover aſtoniſhing Weakneſs or Perverſity of Mind who renounce that glorious Way, which is plainly revealed and inconteſtibly proved in the Goſpel, if you cannot diſcover any Way of your own, in which any reaſonable Man can hope to be forgiven any of his Sins, and be received into Favour with God.

But to return, the high Pretences of Enthuſiaſts to ſupernatural Influences, and the great Craft and Indecency which, it appears, Satan has uſed in counterfeiting them is at once a Proof of their Reality and Excellency. If there were no inward Influences imparted by the Spirit of God to true Saints, Why ſhould Satan attempt ſo much to counterfeit them? Does not counterfeit Money always ſuppoſe there is true Money? The Devil is a powerful, a malicious and cunning Adverſary. The Scriptures repreſent him as conſtantly and indefatigably employed in ſeeking our Deſtruction. Let ſuch as don't love to be told ſo much about the Devil, tell me, why Chriſt has directed us to pray, lead us not into Temptation, but deliver us from Evil? (or from the Evil One as it might be tranſlated.) Now if Satan be ſo powerful and crafty, we are unable of ourſelves to reſiſt him, and have therefore abſolute Need to be led by the Divine Spirit, eſpecially if we remember our own Weakneſs through Corruptions and Luſts.

Some recommend (ſays a celebrated Preacher of the Church of England) Virtue, in pompous Harangues, and urge Religion from the rational Topicks of Conveniency and Inconveniency: They diſplay the Amiableneſs and Advantages of Good, and the Deformity and Miſchiefs of Evil. How ugly is Envy? How tormenting is Revenge? How brutal is Drunkenneſs? How pernicious is Luſt? On the contrary; Meekneſs, Temperance, and Beneficence, how ſerene are they in their State, and how commodious in their Effects? And needs a Man now (ſay they) any infuſion here to determine his Choice? Or any aſſiſting Influence to put it in Execution? All that he ſeems to need is only this, that he do not turn Fool, and deſert the Uſe of thoſe Faculties and Powers which Nature has given him.

After ſuch a moral Diſcourſe as this, having called upon Reaſon, and ſtirred Men up to Conſideration, they preſume they have done enough, and leave us to grow good upon our own Stock and Strength. But alaſs! theſe are Zearus's Flights. Nature has provided no Wings for Men to ſoar ſo high with. Vice will not be chaſed out of the World by Invectives, nor Virtue advanced to her Empire by panegyricks. The moſt prudent Advertency, and the moſt manly Reſolution, the moſt rational Love, and the moſt generous Indignation, that ever Opinionative Moraliſts could conceive and fortify the Breaſt withal, will not be able to ſecure a Man againſt the ſubtil Approaches, or violent Aſſaults of Sin [and Satan.] 'Tis only divine Grace and Aſſiſtance that is our Caſtle and our Defence, and the vital Spring of all our good Habits: And whoſoever terminates his Hopes, even of ſerving and pleaſing God, upon the Confidence of any other Strength than what is derived from God, his Hopes are impious, and he muſt miſcarry.

There is hardly any Thing which Enthuſiaſts in general plead more ſtrongly for their Practices than Conſcience, and it is to be feared many plead Conſcience who ſcarcely know what Conſcience means. As this is evidently the Caſe, it will not be amiſs briefly to explain the Nature of Conſcience, that you may not plead it; where it cannot lay under a proper Obligation.

The Will and Law of God is holy, juſt and good, which all moral Agents are bound in Duty to obey by what Means ſoever it is made known to them. This is the ſupreme Rule and original Standard of all moral Goodneſs. God has been pleaſed to diſcover this his Will to Mankind in ſeveral Ways, as by Conſcience, Reaſon, Revelation. Conſcience is that Power of the Soul, by which God gives Mankind ſome Notices of his Will, of Virtue and Vice, of Praiſe and Blame, and by which, when it is in right Exerciſe, we approve of whatever, we have ſufficient Reaſon to believe is agreeable to the holy Will of God, whether in ourſelves or others, and Condemn what is contrary to this divine Standard. When the Gentiles, ſays the Apoſtle, Rom ii. 14 15. which have not the [written] Law, do by Nature the Things contained in the Law, theſe having not the Law, are a Law unto themſelves; which ſhew the Work of the Law written in their Hearts, their Conſcience alſo bearing Witneſs, and their Thoughts the mean while accuſing, or elſe excuſing one another. Hence Conſcience is called God's Deputy or Vicegerent in the Soul. When any Thing is known to be agreeable to the Will of God, Conſcience in its proper Exerciſe urge to obey, and remonſtrates againſt Diſobedience, threatning Puniſhment from God. But Conſcience is only a Deputy. It is not Conſcience of itſelf which properly binds or obliges a Man, but the Will and Law of God which is written in • s Records. Conſcience derives all its juſt Authority from God.

Truth and Falſhood, Right and Wrong, cannot be changed by the Fancies of Men. The Will of God remains ſtill the ſame. Hence though ſuch is the natural Frame and Conſtitution of Human Nature, that an honeſt Man cannot but follow his Conſcience; though he would ſin, if he ſhould counteract the Dictates of his Mind, and be ſelf-condemned, as the Apoſtle Rom. xiv. 23. intimates; yet when Conſcience is miſinformed, and abuſes its Office, repreſenting Right to be Wrong, and Wrong to be Right; this Miſtake cannot alter the Nature of Things nor change the divine Law. A Man is not properly obliged in this Caſe to act contrary to the Will of God, but is rather bound to renounce his Errors and ſearch out the divine Law and obey it. Paul before he was converted verily believed in his Conſcience, that he ought to do many Things in Oppoſition to Jeſus of Nazareth: Yet when he came to be better informed, he blamed himſelf, and lamented over that Conduct as ſinful. Tho' his miſtaken Conſcience did in ſome Meaſure alleviate his Crime, yet he was far from thinking it entirely excuſed him. He 1. Tim. i. 13,—16. mentions it as a Sin for which he had Need of Mercy. When forty of the Jews in their great Zeal judged in their Conſciences, they ought to murder Paul, this did not render Murder a Virtue, and ſuch Conduct acceptable to God. Their Conſcience in this Inſtance had not God's Authority.

As Conſcience is not the only Means by which God reveals his Will ſince he has given us Reaſon and Revelation, ſo it is alſo greatly enfeebled in this imperfect State, and often miſtakes the divine Will. Therefore its haſty Dictates ſhould not be raſhly obeyed. Reaſon and Revelation ſhould be ſeriouſly conſulted, leaſt Men inſtead of obeying the holy Will of God ſhould be found following the Dictates of their own corrupted Underſtandings or the Suggeſtions of Satan. And ſince the Will of God is the only perfect Rule and original Standard of moral Goodneſs, and Conſcience only a Deputy, and one too that is often miſtaken, Men ſhould have Recourſe to the divine Law, and carefully examine, if God requires ſuch Things. Unleſs you can produce ſome divine Law that requires you to do ſo and ſo, it is in vain for you to plead Conſcience: For where there is no Law, there is properly no Duty nor Tranſgreſſion. And if Conſcience forbids or commands an Action, where there is no divine Law, in this Inſtance Conſcience abuſes its Office, and the Man is not properly obliged, unleſs he can be ſtrictly and truly obliged to diſobey the holy Will of God, which is abſurd.

Hence it appears that God has not laid you under Obligations to follow your new Revelations and Impulſes, ſince you cannot prove by the proper Evidence of Miracles that they proceed from God. Your new Revelations and Impulſes are not the natural Dictates of Conſcience or a Part of the moral Law, which God has written on the Heart. For then theſe Revelations could not be called new, nor peculiar to you more than others, but common to all Mankind. You cannot prove your Revelations to be the Will of God from Reaſon, nor from the Fitneſs of Things. And • ou cannot prove them to be immediate Revelations of the Will of God, becauſe they are deſtitute of his Seal of public Miracles. Now ſince your Revelations do not appear to be the Will of God, I hope your Conſciences will find themſelves diſentangled from all imaginary Obligations, and not urge you to follow them any more. Surely it is reaſonable that theſe imaginary Chains ſhould be looſed. You may ſee you can be under no proper Obligations from Conſcience to follow your new Revelations and Impulſes. It is weak and ridiculous to plead Conſcience for following your Impulſes, or for any Practice which you can't prove to be agreeable to the Will of God. If you plead Conſcience any more, then produce ſome Law of God that obliges you to practice as you do. But if you can produce no divine Precept, and yet continue in ſuch unlawful Practices, you may plead Ignorance, you may plead Prejudice, you may plead Self-Will, you may plead ſtrong Imagination, or the Tranſports of hot Zeal, or Pride; but you have no Right to plead Conſcience for your Practices, till you can produce the divine Law where God has required theſe Things at your Hands.

Some very ingenious Philoſophers ſeem to have coined a new Name for Conſcience, calling it a Moral Senſe. This new Name perhaps has not helped much to throw any new Light on the Thing. Conſcience both Name and Thing was well known to the ancient Jews, Greeks, Romans, &c. And after all that the ingenious Profeſſor Smith has ſaid, I can't but think, that Conſcience or Moral Senſe is a much more important and intelligible Principle in Morals than Sympathy, as well as more univerſally known.

The conſerving Power of the Soul, is that Faculty or Power in which are hidden and laid up the moral Principles of Right and Wrong known by the Light of Nature and ſo is a Part of a natural Conſcience: And in it are treaſured up the Scripture and Goſpel-Truths which are known by a Star of a greater Magnitude, to wit, the Candle ſhining in divine Revelation, and this is a Part of the enlightned and ſupernatural Conſcience.—In the inner Cabinet the natural habit of moral Principles ledgeth, the ancient Records and Chronicles which were in Adam's Time, the Law of Nature.—All theſe are written in the Soul in deep Letters, yet the Ink is dim and old, and therefore this Light is like the Moon ſwimming through watry Clouds, often under a Shadow, and yet ſtill in the Firmament—This is a Part of Conſcience, becauſe by no Faculty in Man, but by the Conſcience are theſe Truths apprehended. When any in ill Blood deny ſuch Truths, as that there is a God, and Parents are to be loved, we all ſay ſuch do ſin and offer Violence to their Conſcience—There is more Reaſon and ſound Knowledge in the Conſcience, than in the whole underſtanding Soul. It is the chryſtal Globe of Reaſon, the Beam, the Sun of the Soul—Becauſe Conſcience is ſomething of God—a Keeper ſent from Heaven, a divine Piece which is all Eye, all Senſe, and hath the Word with it; in ſo far it is to be reverenced, and he that reverenceth the King reverenceth the Ambaſſador, in ſo far as he carrieth along the King's Will, be that honoureth the Lord muſt honour the Servant. To receive Inſtructions and Rebukes from Conſcience in ſo far as they come from the Word of Truth is ſpiritual Prudence, and he that turneth away his Ear from his Conſcience ſhall die. As to ſubmit to the Word is to ſubmit to God, ſo to offer violence to divine Truth is to wreſtle with God, and b • the l • ke Proportion, to ſtoop before Conſcience carrying a Meſſage from God is to ſubmit to God, and to do violence to the domeſtick Light and Truth of God is all one as to wreſtle with God—If Conſcience be ſo divine a Piece filled banksful of Reaſon and Light, then the more of Knowledge the more of Conſcience, as the more of Fire the more of Heat, the more of the Sun the more of Light. Then when Fancy goes for Conſcience, as in Enthuſiaſts and new Spirits grapling beſide the Word of God, a new Angel commended only for Newneſs, — Conſcience muſt be turned into a Dream. Novelty can go for Conſcience, our Nature is quickly taken with Novelty even as a new Friend, a new Field, a new Houſe, a new Garden, a new Garment delights us for a little while; ſo a new Chriſt a new Faith. Hereſy goeth for Conſcience. Some's Conſcience fancied that to kill their Children to Molech was a Doctrine that entered into the Heart of God to command, Jer. 7.30, 31.—Hence Conſcience muſt be ruled by Scripture. Conſcience is not Scripture, nor a Canonick Book and Rule of Faith and Converſation, it often ſpeaketh Apocripha, and is neither God nor Pope but can reel and totter and dream. Ruther • urd one of the Members of the famous Aſſembly of Divines at WESTMINSTER. He was one of the moſt celebrated Divines both for his Piety and Orthodoxy. See his Book on Liberty of Conſcience, at the Begininng. See alſo Turretine vol. ii. Queſtion 1ſt.

Now what Law of God requires you to ſeparate from our Churches? And to uſe your Influence to promote Strife and Contention? What Law requires you to reproach our Churches as Antichriſt's Churches? And to endeavour to offend us? What divine Precept requires your Women to ſpeak in your pretended Churches? Where has God required you to rebaptize Perſons? Your Conſciences can't proberly oblige you to theſe Things, ſince you can't produce a divine Law for them.

What Law requires you [Rogerenes] to diſturb Churches in the ſober and religious Performance of religious Worſhip on the Lord's Day? You would certainly act a wiſer Part, if you would produce the divine Law firſt, before you venture to behave in ſuch a ſtrange Manner. Do you think that no Reſpect is due to civil Authority? Did you never read that divine Law "Ye muſt needs be ſubject, not only for W • ath but alſo for Conſcience Sake?"

Perſons in Sickneſs may overlook the Hand of God, and like King Aſa of old may truſt too much in Phyſicians, and if they do there is no Body denies they are to blame. But their Sin does not conſiſt in their applying to Phyſicians in Sickneſs, but in their truſting two much in them, and forgetting the Lord who is our Life and the Length of our Days. Men Act like Atheiſts who in their Pains and Diſtreſſes ſeek to Phyſicians and forget the Lord.

In ſuch a Country as this, where there is ſcarcely any regular Method of ſtudying Phyſic, and every one practiſes that pleaſes, there are doubtleſs many Quacks, who I readily grant do as much Harm as Good. And I believe that a great many who on every Occaſion ſend for a Doctor, would recover as well without as with his Preſcriptions, if they would keep themſelves under proper Regimen.

Temperance and reaſonable Induſtry are excellent Means to preſerve Health. If it be certain that the preſent Inhabitants of theſe Colonies, eſpecially Women, are more weak and ſickly than their Great Grandfathers and Grand Mothers, perhaps there is no greater Cauſe of this in general than the Increaſe of Luxury, Idleneſs and the too common Practice of Night-Walking. When many uſe Spiritous Liquors to an immoderate Degree, and when many others Seldom or never uſe any ſuitable Exerciſe; Weakneſs and Diſeaſes may well be expected to be more epidemical. If Parents will be ſo fond of their Children, as to bring them up too delicately, and never inure them to any Hardſhips; the Conſequence will ordinarily be, that they will weaken their Children's Conſtitutions, and thus ſubject them to many Ails and Sickneſſeſs which they would probably never have known any Thing about, if it had not been for the extreme Tenderneſs of their Parents. However, no Directions can be given that will be ſufficient effectually to preſerve Health, and ſave the human Body from many Caſualties. Wounds, Bruiſes, &c. And therefore when all reaſonable Conceſſions are made to you, they do not prove that Phyſicians may not be lawfully employed. Is it not certain in a thouſand Inſtances that Phyſicians under God have been a Means of preſerving Life? God works in this as well as in many other Caſes by ſecond Cauſes. Since God thus viſibly owns Phyſicians in ſo many Inſtances, does it not look like Preſumption in you to refuſe their Aſſiſtance? Muſt if not be a Sort of Self Murder for Perſons to reject the Uſe of thoſe Means which God in his Providence has diſcovered and bleſſed for the Preſervation of Life?

Joſeph was one of the wiſeſt of Men and a moſt eminent Saint. His Conſcience was remarkably tender, as appears from his repulſing the impure Solicitations of his Miſtreſs with this memorable Saying, How can I do this great Evil and Sin agaiſt God? Gen. xxxix. 9, and l. 2. Yet holy Joſeph had Phyſicians. Luke the Evangeliſt, who wrote the Goſpel that is now called by his Name, was alſo "the beloved Phyſician." But if Phyſic were unlawful, would Joſeph have employed Phyſicians, or the Evangeliſt Luke followed this Calling?

The Lord Jeſus Chriſt frequently repreſents himſelf to his People in his Word under the Character of a Phyſician. Would he have done this, if this Employment were unlawful? But to put the Matter out of Controverſy, Chriſt has expreſsly declared that they that are whole need not a Phyſician; but they that are ſick. Luke v, 31. Thus according to our Bleſſed Saviour, the ſick and diſordered in Body need Phyſicians, and ought to employ them. For Chriſt in theſe Words expreſsly refers to bodily Ails and Sickneſſes, and it is only by Analogy that they are referred to the Diſorders of the Soul.

No • ſince it appears not only from the Nature of Things, but alſo from the Example of the moſt eminent Saints both under the Old and New Teſtament, and from the expreſs Words of our Bleſſed Saviour to be lawful and commendable to employ Phyſicians, you can be under no proper Obligations from Conſcience to refuſe to apply to them; for there is no Law of God that forbids you. If you can lay aſide Prejudices, you may ſee that the Words of Chriſt, and the Example of his Saints require you to employ them? Surely you muſt act a very ſinful Part, if you will ſacrifice your Lives in Defence of your Error, as your underſtanding Neighbours are fully perſuaded ſome of you have already done. But if you will ſtill go on and practiſe upon your Miſtake, I am clear of your Blood, and you muſt ſuffer the Conſequences of your Folly.

And now, to conclude this Addreſs, let me earneſtly entreat you all, and eſpecially ſuch of you as have lately ſeparated from the Churches of New-England, to conſider what has been ſaid with that ſeriouſneſs which the Importance of the Affair juſtly demands. The Honour of God, the Intereſt of the Redeemer's Kingdom, the Welfare of your Country and your Poſterity, and even the Salvation of your own Souls will be greatly affected by your Conduct. Now when ſuch important Intereſts are at Stake, you muſt excuſe me if I ſpeak plainly to you. When you have ſeparated from us, you have ſet up and followed ſuch for Teachers among yourſelves, as profeſſed to be immediately called. This your immediate Call has been candidly examined in the preceeding Diſcourſe, and it has, I think been plainly and fully proved that you are falſe Prophets and Teachers. Several of you have pretended to foretell future Things, which the Event has proved to be falſe. Now if you hearken either to the Voice of Reaſon or to the Word of God, you muſt be convinced that this is a full and clear Proof that you are falſe Prophets. And tho' others may ſay, that they have not been thus detected, or that their Prophecies have never been proved falſe by the Event; yet this will not excuſe them. For it is the fundamental Principle in your Scheme, and what you all Act upon; that Truths and Duties are diſcovered to you by Impulſes or immediate Impreſſions made on your Minds. As the true Church of Chriſt is built upon the Foundation of the Prophets and Apoſtles, or the written Word of God, ſo your ſeparate Aſſemblies which you call Churches are built upon private Impulſes. Now it has been proved in the foregoing Pages, that theſe Impreſſions, if they come from God as you pretend, are as really Revelations as any that were made to inſpired Perſons of old; and that ſome of them, ſuch for Inſtance, as thoſe by which your Teachers pretend to be called to the Miniſtry, are Revelations of new Truths, which are not contained in the Bible. But God forbids our receiving any Thing as a Revelation from him, which has not his Seal. And therefore ſince you cannot work Miracles in Confirmation of your being ſent of him in an extraordinary Way, God requires us to account and treat you as deluded Perſons, and your pretended inſpired Teachers as falſe Prophets. It ſeems to me this muſt convince you, at leaſt bring you to entertain ſome Doubts and Scruples, unleſs you ſhut your Eyes againſt Conviction, or are judicially given up to ſtrong Deluſions. And as I would • ain hope that neither of theſe is the Caſe with you, I beſeech you to conſider the Guilt and Danger of your State, while you continue in your preſent Courſe.

It is too plain to admit the leaſt Doubt, that God is greatly and juſtly diſpleaſed with your Conduct. To • un, when God has not ſent you; to ſpeak in his Name, when he has given you no Commiſſion, and that in Oppoſition to thoſe whom he has ſent and commiſſioned; to father your weak and fooliſh Fancies, and perhaps the Suggeſtions of Satan upon the infinitely wiſe and holy Spirit; is it poſſible that theſe Things ſhould be done without contracting awful Guilt? can you poſſibly doubt whether God is awfully provoked by them? If ſo, hear and tremble at what he has ſaid by the Mouth of a true Prophet. Ezek. xiii. 3, 9. Thus ſaith the Lord God, Wo unto the fooliſh Prophets, that follow their own Spirit and have ſeen Nothing. They have ſeen Vanity and lying Divination, ſaying the Lord ſaith, and the Lord hath not ſent them. And they have made others to hope that they would confirm the Word. Have ye not ſeen a vain Viſion, and have ye not ſpoken a lying Divination, whereas ye ſay, the Lord ſaith, albeit that I have not ſpoken? Therefore thus ſaith the Lord God, becauſe ye have ſpoken Vanity, and ſeen Lies, therefore behold I am againſt you, ſaith the Lord God. And mine Hand ſhall be upon the Prophets that ſee Vanity, and that divine Lies: They ſhall not be in the Aſſembly of my People, neither ſhall they be written in the Writing of the Houſe of Iſrael, neither ſhall they enter into the Land of Iſrael. That is, they ſhall not be Members of my Church either on Earth or in Heaven. Don't deceive yourſelves by imagining that the awful Doom thus pronounced againſt the falſe Prophets, is a Thing peculiar to the Severity of the Jewiſh Diſpenſation, and that a milder Sentence may be expected by Perſons of that Character from the Grace of the Goſpel. For the New Teſtament repreſents the ſame Thing in ſtronger Terms, and more awful Language. And the Devil that deceived them, was caſt into the Lake of Fire and Brimſtone, where the Beaſt and the falſe Prophet are, and ſhall be tormented Day and Night, forever and ever. Rev. xx. 10.

Could you be perſuaded impartially to conſider, how ſinful and how pernicious your Pretenſions and Practices are, you would not wonder to find the Word of God threatning them with ſuch a dreadful Severity. The Affront offered to God by falſely pretending to be immediately ſent, and inſpired of him, and recommending your Errors under this extraordinary Claim; and the Indignity done him by imputing to his holy Spirit Things which proceed from the Heat of your own diſordered Imaginations, and perhaps Things that ariſe from the Agency of Satan, have been already mentioned. I ſhall only add on this Head, that it is not very eaſy to determine, which is the greateſt Affront to the bleſſed God, to impute his Operations to Satan, as the Phariſees did of old; or to impute the Suggeſtions of Satan to him, as it is at leaſt greatly to be feared the Enthuſiaſts do at preſent.

Your depending upon Impulſes and Impreſſions, and looking on them as Rules of Action and Directions to Duty, expoſes you in a dreadful Degree to the worſt of Temptations, and may be attended with the moſt fatal Conſequences to all around you. To this very Principle you ſee it was owing that John Lewis murdered his Wife, and that the Dutartres committed the awful Crimes of Inceſt and Murder. And if the Devil had ſo much Power over them, becauſe they embraced the fatal Opinion, that Impreſſions made on their Minds by Text of Scripture were Revelations from God, and muſt be obeyed; what ſort of Security can you poſſibly have, that he will not make the like Attempt, and with the ſame Succeſs upon you, who by holding the ſame Principle are equally expoſſed to ſuch Kind of Temptations▪ Or what Security have your Families or Neighbours that they ſhall not be murdered by you? It is true we all depend upon the over-ruling Providence and reſtraining Grace of God to keep us from committing the groſſeſt Enormities. This I know is ſufficient for you as well as others; I earneſtly pray it may be afforded to you, and I ſincerely wiſh you had more Reaſon to expect it. But ſurely they who ſinfully expoſe themſelves to Temptations have awful Reaſon to fear that God will in his righteous Judgment leave them to be overcome by Satan. And ſhould this be the Caſe with any of you, which God forbid, you will when it is too late heartily wiſh you had taken the Warning and • ened to the Council given you.

When Chriſt ſays, Many falſe Prophets ſhall ariſe and ſhall deceive many: And becauſe Iniquity ſhall abound the Love of many ſhall wax cold, he may juſtly be thought not only to aſſert that the Evils mentioned ſhall prevail at the Time he particularly ſpeaks of; but to repreſent them as ſo connected in the Nature of Things, that whenever the firſt prevails, the others may reaſonably be expected. When Peter foretold there would be falſe Teachers in the chriſtian World, he adds, Many ſhall follow their pernicious Ways, by Reaſon of whom the Way of Truth ſhall be evil ſpoken of. In this Senſe theſe Scriptures are awfully fulfiled among us at this Day. There never, I ſuppoſe, was a Time, when falſe Teachers and Prophets more abounded among us, than at preſent and for ſome Years paſt. There never was a Seaſon in which more Perſons pretended to Inſpiration, or to have Truths and Duties revealed to them by immediate Suggeſtions and Impulſes. And as no one of theſe Perſons produces proper Credentials, or has the Seal of God to ſhew; both Reaſon and Scripture allow, and indeed require us to look on them all as falſe Prophets or Teachers. Yet it is ſadly true that they have deceived many, leading them from the Word of God to follow their deluded Fancies. They have been unhappily ſucceſsful in filling the Minds of many well-meaning Perſons with Prejudices againſt the regular Miniſters of Chriſt. And what has been the Conſequence? Does not Iniquity abound, and the love of many wax cold? Are not the Ways of Truth evil ſpoken of? Do not Profaneneſs and Immoralites of various Kinds greatly prevail in the Land? Is not a Want of Love to God, manifeſted by a general Luke-warmneſs and Indifference in Religion, and by that ſurpriſing Neglect of the Worſhip and Ordinances of God, ſo juſtly lamented by ſerious Perſons in all Parts of the Country? And can there be a more unhappy Proof that Love to Man, or Charity waxes cold, than the prevailing Diſpoſition to judge, condemn and ſeparate from one another?

It requires only a calm and unprejudiced Examination to be convinced, that your Principles and Conduct have been in a very great Degree a Cauſe why Iniquity has abounded, and the Love of many waxen cold among us. You have embraced, and are continually endeavouring to propagate a Sett of Principles, that can never be defended, many of them being really abſurd and ridiculous. You teach Perſons to place Religion in Things that can never be received by a rational Mind. You are unwearied in your Endeavours to deſtroy the Influence of the ſtanding Miniſters repreſenting them as carnal, blind and dead, as Hirelings and Miniſters of Antichirſt. And the Conſequence has been that many unthinking Perſons are careleſs about or prejudiced againſt all Religion, and it is to be feared will turn open Infidels. You with the greateſt Confidence pronounce this Man converted, and that Man immediately called of God to the Miniſtry; when all your underſtanding Neighbours plainly ſee, that the former wants the Scripture Marks of Converſion, and perhaps is further from the Character of a good Man than he was before; and that the latter is deſtitute of the moſt eſſential Qualifications of a Goſpel-Miniſter. And there have been Inſtances, as you very well know, wherein both the Convert and the Miniſter, concerning whom you have pronounced with the greateſt Aſſurance, have after all turned out to be Men of immoral and abandoned Characters. Theſe and ſuch like Things have wounded Religion, and are continually wounding it in an awful Manner. On the whole, it may be juſtly doubted, whether you could have done ſo much Hurt to Religion, if you had been open and profeſſed Enemies to it, as you have done under the Profeſſion of the higheſt Friendſhip to it, and a Cloak of the moſt flaming Zeal. If you are unprejudiced enough to feel the Force of my Reaſoning, yet methinks a View of the preſent State of Religion in the Country, joined with the Conſideration that it is plainly foretold in the Scriptures, that when falſe Prophets and Teachers ſhould riſe and deceive many, Iniquity ſhould abound, the Love of many wax cold, and the Ways of Truth be evil ſpoken of, muſt at leaſt abate your Confidence, and raiſe ſome Suſpicion in your Minds whether you are not miſtaken, and whether your Conduct does not deſtroy inſtead of promoting Religion.

After all, I have no great Expectations of convincing the Heads and Leaders of your Parties; but I hope what has been ſaid may by the Bleſſing of God have a good Effect upon ſome honeſt People that have been miſled and ſeduced by them. And I more eſpecially hope, that all who attend your Aſſemblies either out of Curioſity, or on Account of their being near their Habitations, while they don't profeſs to join with you, will conſider ſeriouſly what has been ſaid. I know ſome of you have ſundry Things to ſay in your own Vindication. And ſince my chief Hopes of Succeſs are among you, I ſhall conculde this Addreſs by anſwering your Arguments, and giving my Reaſons againſt your Practice.

1ſt. Some of you are ready to plead that theſe Sects hold a great many good Things, and their Exhorters ſay ſome good Things. And why may not you go and hear them? Why need Miniſters ſay any Thing againſt them?

ANSWER. Don't you think that the Papiſts, Jews, Mahometans, and Deiſts, hold many good Things? When we diſpute againſt them, it is not againſt the good Things which they hold in common with us, but againſt their Errors. The Queſtion is, whether thoſe Things wherein they differ from us are good? Whether conſidering them as Papiſts, Jews, Mahometans, and Deiſts, they are right; to be countenanced and followed. And thus it is with Reſpect to theſe ſeveral Sects I have been oppoſing. There is no Doubt but they hold ſome good Things, I wiſh they held more. I have no Controverſy with them about the Truths they believe, but about their Errors. Now the Queſtion is whether they are right in thoſe Peculiarities wherein they differ from the ſtanding Churches? For theſe are the Things that denominate them to belong to ſome or other of theſe Sects. I have plainly declared my Sentiments, that they are entirely wrong in their Peculiarites, and I can't but believe you muſt be of my Mind if you peruſe this Addreſs with ſufficient Care and Candour. If you think they are right in their diſtinguiſhing Tenets, why don't you join them? And if you cannot prove they are right in their peculiar Notions, your pleading they are right in thoſe Things which they hold in common with us is really Nothing at all to your Purpoſe. There never was any Sect of Hereticks ſo corrupt as to deny all Truths, ſo that by this Rule Miniſters ſhould never try to reclaim Perſons from their Miſtakes, and conſequently the Apoſtles did very wrong in reproving and w • iting againſt the falſe Teachers that diſturbed the Churches in their Days.

2d. But you have a more plauſible Argument. You ſay, when you look • ound on the ſtanding Churches and their Members, you can ſcarcely ſee any Appearance of Religion. A dull Formality prevails in attending publick Worſhip, and at other Times much Vanity, Frothineſs, yea and much open Profaneneſs. The Youth are light, airy, careleſs and irreligious; the aged worldly, luke-warm and indifferent about ſerious Piety. Whereas when you look among the ſeparate Meetings, and thoſe that attend them, you ſee much Solemnity and Seriouſneſs. In ſhort you ſay there is a much greater Appearance of Religion among them than in the ſtanding Churches.

ANSWER. As I have already conſidered the extraordinary religious Appearances which are among them, and I think fully proved that they are no good Proof that they are right, I ſhall not here repeat what I have ſaid, but ſeriouſly entreat you to review thoſe Paſſages again. There is doubtleſs great Reaſon to lament over the prevailing Iniquities of the Times, and the Wickedneſs of many that belong to the ſtanding Churches. But ſince thoſe who have ſeparated from us have had a principal Hand by their diſorderly Practices to provoke God to withdraw his Spirit, to raiſe and foment Pejudices in the Minds of People againſt their Miniſters, and thus to promote the Wickedneſs ſo much lamented among us, I can't but think, that when they upbraid us with theſe Things they muſt do it with a peculiar ill Grace.

This is an Objection which was made of old againſt Chriſt and his true followers. The Diſciples of John and of the Phariſees uſed to faſt, and they came and ſaid unto Chriſt, why do the Diſciples of John, and of the Phariſees faſt, but thy Diſciples faſt not? Mark ii, 18. They were it ſeems greatly ſtumbled, and much at a Loſs about Chriſt and his Diſciples, becauſe (as they thought) they did not appear to be ſo ſtrict and religious, as the Diſciples of John and of the Phariſees. It is abundantly evident from the New-Teſtament that the Phariſees were very ſtrict and devout in their Way. They were frequent in their religious Exerciſes, ſince they faſted twice in the Week. The Mahometans are very frequent in their Devotions, and they value themſelves on being more ſtrict and virtuous, than they think Chriſtians are. Hence it is reported to be a common ſaying among them, would you have me to ſwear and lie like a Chriſtian. If we come to Chriſtendom, have not the Papiſts a much greater ſhow of Religion than the Proteſtants? Where can you find any Man ſo ſtrict and devout in his Way as the famous Abbe de Paris? And there are great Numbers who profeſs the Romiſh Religion, who are eminent for extraordinary Faſtings, Penances and Devotions, far beyond what prevails among Proteſtants. And I have been credibly informed that Popery ſpreads and gains Ground among the common People in ſome Places in England, on this very Account, that the Papiſts are more frequent and devout in their religious Exerciſes. Suppoſe you had been carried Captive to Canada in the begining of the War, and had ſeen the Papiſts frequent, engaged and lively in their religious Worſhip, as they are ſaid to have been if I remember right, and then upon an Exchange of Priſoners, when you came into the Engliſh Army, you ſhould have perceived ſcarcely any Appearance of Religion, but the general Part Curſing and Swearing, what would you have done? According to your Objection you muſt have been ready to change your Religion, and become Papiſts, at leaſt you muſt have been greatly at a Loſs, whether they were not after all in the right. Thus your Argument concludes as ſtrongly in Favour of the Phariſees, Mahometans, and Papiſts, as it does in Favour of thoſe who have ſeparated from our Churches. Yet I dare ſay you have no Tho'ts of profeſſing yourſelves Phariſees, Papiſts, or Mahometans. Your Argument proves too much, if it could prove any Thing, and therefore it muſt proceed upon a Miſtake. The Miſtake in this Reſpect is your making the external Shew of Religion a certain Mark, and Evidence of Perſon's being right. Now you might have known from the common Proverb, "all is not Gold that gliſters" that ſome profeſs a great deal of Religion, who have no more of it in Reality, than their Neighbours. Was not this the Caſe with the Phariſees, the Mahometans and Papiſts? As I don't pretend to ſearch the Hearts, nor to know how far God may permit Saints to be deluded by Satan, as David was when he was influenced by this proud Spirit to number the People, as Peter was who thro' his Inſtigation denied his Lord and Maſter; ſo I cannot tell how many of thoſe who thro' his Deluſions have ſeparated from us, are ſincerely religious. But be that as it may, I am ſure they are wrong in yielding to his Deluſions, and I am ſure you would be very wrong in following them. I cannot think that their following their own erroneous and heated Imaginations, and the Deluſions of Satan, is any great Sign of eminent Holineſs.

As it is natural for ſurperſtitious and deluded Devotees to appear more religious than they really are, and to make a great Shew of external Piety, when they are utter Strangers to it; I have often wondered that thoſe who have ſeparated from the ſtanding Churches have not been more eminent for their viſible Purity and Holineſs than they generally are at preſent. They withdrew from us, becauſe they imagined our Churches were not pure. They were a ſelect Company of true Converts as they themſelves gave out. And yet if we make the Goſpel our Rule by which to judge of Purity, I believe they don't ſhine very bright.—As our Churches contain in ſome Senſe the general Part of thoſe that are born and brought up in the Land, and there's a ſmall Company who all profeſſed to be true Converts, it would not have been wonderful, if their Members had greatly outſhined ours, conſidered as a Body. For they pretended to the greateſt Purity, and their Character and Credit as a Party depended very much on making good their Pretenſions. Now Pride will excite Men to do a great Deal in Religion, when their Credit of Intereſt lies at Stake. How many brave Things did Jehu do? Yet notwithſtanding all theſe powerful Motives and peculiar Advantages which they have had, I believe if you candidly conſider their Members and ours, and the ſeveral violent Heats and unchriſtian Contentions that have ariſen among them, at one Time and another, &c. you muſt acknowledge they have very little to boaſt of, even in Point of viſible Purity. According to my Obſervation, and the Account I have received from ſeveral worthy Gentlemen that are acquainted with them, there have been as many Scandals among them for their Number, and the Time they have ſeparated, as in the ſtanding Churches. And I believe they have ſhewed as little Zeal and Faithfulneſs in cenſuring Offenders as any Church in the Land. If they were to be tried by the Standard of Purity before impartial Judges, they would probably be found to be no Gainers by their Separation. And if we remember that it has been proved, that many of thoſe Things which they call the eminent Exerciſes of Religion proceed from unſcriptural Notions, and wild Imaginations or the Suggeſtions of Satan; the Advantage in Point of true Religion, ſincere Chriſtian Piety, is almoſt beyond Compariſon on the Side of the ſtanding Churches. For ſtrip their Religion of Extravagancies, and what have they left behind? They have the outſide Shew of Religion, but where is there any Thing among them like internal Holineſs and real Humbleneſs of Heart? Where is their Meekneſs? Where their Charity? Now according to the Apoſtle, It a Man ſhould ſpeak with the Tongues of Men, and of Angels, and have not Charity, he is become as a ſounding Braſs and a tinkling Cymbal: Though he had the Gift of Prophecy, and underſtood all Myſteries—and have no Charity, he is Nothing; yea, tho' he ſhould be ſo zealous as to give his Body to be burned, and have not Charity, it profiteth him Nothing.

But I don't deſire to puſh this Point too far. As I have already hinted, the Practiſes of thoſe who profeſs any certain Religion ſhould not be made the grand Mark or Evidence by which we ſhould judge of its Truth or Falſhood. There have been very excellent Perſons who have ſeemed to differ greatly in their religious Sentiments about various Things. Some wicked Perſons have belonged to the beſt and pureſt Churches, as Simon Magus to that of the Apoſtles. When we examine whether ſuch a religious Denomination be right, the proper Queſtions to be diſcuſed are, what do they believe? what are their peculiar Tenets and diſtinguiſhing Principles? If we find theſe to be agreeable to the Word of God, we muſt pronounce them right, let the Profeſſors of that Religion live as they will. If their Practice is bad, this does not prove that the Religion which they profeſs is bad, when by the Suppoſition it is agreeable to the holy Scriptures, but that they practiſe contrary to their Good Principles. Thus tho' many profeſſing Chriſtians in St. Paul's Time appeared by their wicked Practices to be Enemies of the Croſs of Chriſt, this was no good Argument to prove that the Chriſtian Religion was bad. The Goſpel was not the Worſe for their wicked Practices, ſince it did not countenance them in their Wickedneſs, but bore an open Teſtimony againſt all Sorts of Iniquity. And thus the ſtanding Churches are not to be blamed for the Luke-warmneſs, the Irreligion and Profaneneſs, which alas! too much prevail among many in the preſent Day; for we don't approve of their Luke-warmneſs and Wickedneſs. With the Apoſtles of old we bear the moſt public and earneſt Teſtimony againſt all Manner of Vice and Immorality. And thus the Irregularities, which ſome, who in ſome Senſe belong to the ſtanding Churches are guilty of, can be no proper Grounds of Stumbling and Offence, ſince they are duly teſtified againſt Time after Time. And much leſs can they be any juſt Cauſe of Separation. There were many in the Apoſtolic Churches who were Enemies to the Croſs of Chriſt. Luke-warmneſs prevailed to a dreadful Degree in the Church of Landice • . But Chriſt did not recommend it to the Chriſtians to divide and read his Church, and ſeparate from one another. No he frequently exhorted to love one another, and to keep the Unity of the Spirit in the 〈◊〉 of Peace.

The the S • 〈◊〉 Churches cannot be juſtly 〈◊〉 with the Luke-warmneſs and Immoralities that ſome of their • mbers may be guilty of, ſince they bear a proper Teſti • againſt them; yet thoſe who have ſeparated from us cannot 〈◊〉 themſelves of the ſame Pl • Be • of their Enthuſiaſm and Diſorders, for this obvious Reaſon, that they profeſſedly maintain the enthuſiaſtic Notions of New Revelations, Impulſes, &c. and not only ſo, but glory in them, and in the various Irregularities into which they have been led in Conſequence of theſe falſe deluſive Principles. They approve, maintain and exh • to thoſe Things and Practices, which we charge with being 〈◊〉 ſcriptural, imaginary and deluſive. They commend them as the moſt eminent Att • in Religion. But the Standing Churches lament and 〈◊〉 the Luke-warmneſs of their Members. They reprove and cenſure thoſe who walk diſorderly. Is there not a very wide Difference between the Conduct of the Standing Churches with Reſpect to the Blemiſhes you ſee in them, and the Conduct of thoſe who have ſeparated with Reſpect to the Irregularities with which they are charged?

If then you would State the Objection, I have been thus largely conſidering, ſa • ly and honeſtly, you ſhould do it in ſome ſuch Manner as this Viz. Whether theſe Sects who openly avow unſcriptural Notions, and profeſſedly teach and zealouſly inculcate enthuſiaſtic Errors, are to be reckoned more agreeable to the Word of God, and more likely to promote the Spiritual Good of Mankind, merely becauſe they have a great external ſhew of ſomething that looks a little like Religion; than the regular ſtanding Churches whoſe Principles are known to be founded on the Scriptures, ſince there are ſome Luke-warm Profeſſors and vicious Perſons belonging to them, whom they greatly diſapprove and faithfully exhort to forſake their wicked Courſes? When your Objection is thus fairly ſtated, I hope you can ſee that it is not very weighty. I believe I need ſay no more to it, unleſs it be to put you in Mind, that while you accuſe others of Luke-warmneſs and Irreligion, you yourſelves ſhould be eminently holy. No Body hinders you in the ſtanding Churches to grow in Grace, and let your Light ſhine before Men that they may be brought to glorify your Father who is in Heaven.

3d. But why does God own thoſe who have ſeparated from us if they were ſo very wrong?

ANSWER. How do you know that he does own them? God may over-rule a Temptation of Satan, or a Perſon's falling into a grevious Sin to be a Means of ſaving Good to his Soul. But would you run into Sin, or the Temptations of Satan in Expectation of receiving this ſaving Good? You ſhould remember what I have already obſerved, that when we ſpeak of any religious Sect of People, we always refer to their peculiar diſtinguiſhing Principles. Now you have no Reaſon to think that God ever improved any of the peculiar Principles of theſe Sects to do any Good to one Soul, otherwiſe than he might overrule the Temptations of the Evil Spirit. Whereas on the contrary, you have the moſt ſolid Reaſons to convince you that God has frequently bleſſed the Doctrines of the ſtanding Miniſters and Churches for the ſaving Benefit of the Souls of his People. Do you conſider what you ſay, when you talk about God's owning theſe ſeparate Teachers and Aſſemblies? Do you, can you, ſoberly think that God approves of Errors and wild Diſorders? And is it not certain that theſe are their Peculiarities? If they are not owned in theſe Things, they are not owned at all. Suppoſe then it were certain that God bleſſed ſome Truths which they chance ſometimes to deliver for the Benefit of ſome Perſons, this is not to be looked on as his owning of them, ſince this is only his bleſſing his own Truth and not an Approbation of their Errors. And thus it ſeems he bleſſed his Truths in Paul's Time tho' delivered by Men who preached Chriſt out of Envy.

And now having heard and conſidered the chief Things you have to ſay in Defence of your Practice, in encouraging theſe Enthuſiaſts, and their Teachers by frequenting their Meetings, I hope you'll patiently attend a little longer, while I offer my Reaſons againſt it.

It is repreſented in the Word of God as a Sinful Thing to continue fickle and unſettled in your Sentiments about Religion. Moſt certainly Religion is a Matter of ſuch Importance, as ſhould engage your moſt ſerious Attention. You ſhould carefully examine what is right, and adhere to it with Stedfaſtneſs. Hence the Iſralites of old were blamed for halting between two Opinions. The Apoſtle Paul repreſents it as a childiſh Thing for Chriſtians to continue wavering and unſettled about Religion, • er that Chriſt has granted us ſuch great Advantages under the Goſpel. Eph iv 14 2 Tim. iii 6 • . &c. That we henceforth be no more Children toſſed to and fro with every Wind of Doctrine by the Slight of Men and cunning Craftineſs whereby they lie in wait to deceive. And in another Paſſage he ſpeaks of them as ſilly Women who are ever learning and never able to come to the Knowledge of the Truth. You ſee according to the Apoſtle Paul, that Perſons, who have no fixed Principles in Religion, but who are ready to follow every one, who ſays, Lo here is Chriſt, or Lo there, ſeem to be childiſh and ſilly. Muſt not your wavering between one Opinion and another ariſe from this Sort of Childiſhneſs and Sillineſs; or from ſuch an Indifferency to all Religion, that you don't think it worth while to examine it at all. I can't but be afraid this is the Caſe with ſome of you, tho' I hope better of others. But be that as it may, certainly you don't repreſent yourſelves in a good Light, who having grown up in a Chriſtian Land, and under the moſt excellent, religious Advantages, and yet are ſo ignorant or unſtable, that you are ready at every Turn to renounce your profeſſed Principles, and become the Proſelytes of every enthuſiaſtic Sect, and ſeparate Party.

How many of thoſe who have ſeparated from us, ſolemnly promiſed before God, Angels and Men, that they would ſincerely adhere to the holy Scriptures, and ſeek the Peace and Proſperity of our Churches. Yet you ſee they have rent themſelves off from us, and uſe all their little Arts and Cunning to ruin and deſtroy us. Now what can be done with Perſons, who from Impulſes or Prejudices, or both, thus openly break their ſolemn Promiſes and Covenant Engagements? God commands, and they promiſed to ſeek and maintain Peace. And yet they uſe their utmoſt Endeavours to promote Diviſion, Strife and Contention, as if they had determined to act in the moſt open Defiance of their ſolemn Vows and Promiſes as well as of the Goſpel. Had we impoſed any unſcriptural Terms of Communion on them, this would have made us the Breakers of the Covenant Contract, and afforded them a good Plea for Separation, if they had patiently endured and tried to make us ſenſible of our Errors. But we have remained true and ſtedfaſt to our Covenant, adhering ſtrictly to the Word of God, teaching thoſe Things, and thoſe only which Chriſt has commanded in his written Word. And thus it clearly appears, they have ſeparated from the ſtanding Churches for the Sake of their own beloved Errors, their Impulſes, Revelations, &c. Now when you attend on their Meetings Time after Time, don't you encourage them to go on in theſe their Errors, which are of ſuch a dangerous Tendency to the Souls of Men; which threaten to ſubvert the Scriptures, and root out all ſincere experimental Religion. Do you think this is acting a friendly Part to them, or to the ſtanding Churches, or to yourſelves.

It ſeems by your Conduct, you can hear them reproach, vilify and contemn all the Churches and Miniſters of Chriſt in the Land, as Limbs of Anti-Chriſt, and Synagogues of Satan, without any Appearance of Diſſatisfaction; nay, with ſeeming Approbation. For why elſe do you attend their Meetings? And yet aſtoniſhing! ſundry of you would take it hard to be excluded from chriſtian Privileges in our Churches. Is not this ſtrange and inconſiſtent Conduct? When you review it ſoberly▪ can you poſſibly believe that Chriſt the great King and Head of the Church approves of your Practice? Has he left you at Liberty to countenance Enthuſiaſts in their Errors, and confirm them in their awful Deluſions and Evil-Speekings; and to weaken the Hands of thoſe who upon your own Principles are his true Miniſters and Churches? Yet you can't but ſee, if you ſeriouſly conſider Matters, that this is the native Tendency of you Conduct, in frequenting their Meetings.

God has given us ſundry Directions or Rules with Regard to Deceivers, falſe Prophets or Teachers, which you would do well ſeriouſly to conſider ſuch as, Mark them which cauſe Diviſions and Offences, contrary to the Doctrine which ye have learned and avoid them. Beware of falſe Prophets which come to you in Sheep's Cloathing with ſpecious Appearances of eminent Religion. According to the Scripture, if a falſe Teacher or Prophet come unto you, you muſt not receive him into your Houſe, neither bid him God Speed. For he that biddeth him God Speed, is Partaker of his evil Deeds. Rom. xvi 17. Matt. vii. 15. 2 John vii, — 11. Theſe ſeparate Teachers whoſe Miniſtrations you attend, are either what they profeſs, that is, Perſons ſent and inſpired of God in an extraordinary and immediate Way, or elſe they are Deceivers and falſe Teachers. That they are not thus ſent of God has been fully proved already; and you yourſelves ſeem to allow it, ſince you don't profeſs to join with them as compleat Members. It is evident therefore that they are in Truth and in your Opinion falſe Prophets. Since therefore your attending upon their Meetings is a very great Encouragement to them, and has a Tendency to ſtrengthen and confirm them in their erroneous Principles and Practices, you make your ſelves acceſſary to all the Injury they do to Religion; you make yourſelves Partakers of their evil Deeds, and you will at laſt find yourſelves anſwerable to God for the Conſequences.

As this your Conduct is ſinful, offenſive to God, and hurtful to Religion, you have awful Reaſon to fear, leſt God in his righteous Judgment ſhould give you over to ſtrong Deluſions, and leave you fully to join with them in the worſt of their Extravagancies in Principle and Practice; even to go to that horrid Length to which John Lewis and the Dutartres were carried of Satan. 'Tis often obſerved, that when a new Sect of Enthuſiaſts ariſes, many follow them, and attend their Meetings; ſome out of Curioſity, and ſome perhaps to divert themſelves with their Extravagance and Nonſenſe. After a while ſome will attend becauſe the Place of their Meeting is nearer them, than that to which they belong, or becauſe they are diſaffected to the Miniſter or ſome of the Church; and ſome of theſe Perſons at length go fully into thoſe Principles and Practices, which they at firſt abhorred. This in many Caſes at leaſt ſeems plainly to be owing to their being given up to ſtrong Deluſions, to believe a a Lie, becauſe they received not the Truth in the Love of it. Inſtances of this Kind ſhould ſerve as a Warning to you. And the Improvement you ſhould make of them, is this, you ſhould forſake the Tents of theſe deluded Men.

As the Separatiſts, when they hear any Story that reflects Diſgrace upon our Churches, eſpecially on the Miniſters, we from long Experience don't expect they will take any ſuitable Pains to enquire whether it be true or falſe; but that they will rather employ all the Strength of their gloomy Imagination in exaggerating it, till it becomes quite frightful; and then deal by it as the Levite did with his Concubine, cut it into Pieces and ſend to all the Coaſts of Iſrael to raiſe the popular Odium. And what is yet worſe, if they can find Nothing of a public Nature ſufficient to ruin a Miniſter's Character and Uſefulneſs, they will give broad Hints and frequently, expreſsly affirm that he is unconverted, or at beſt fallen from God and become dead. And it is to be greatly lamented that this ſame anſavoury Leaven has deeply infected many of the ſtanding Churches. Sundry great Profeſſors, if we may judge from their Practice, ſeem to imagine that a conſiderable Part of Religion conſiſts in decrying Miniſters. To hear them diſcourſe on this darling Topic, one would think the preſent Set of Miniſters in this Country were a Parcel of ſilly Ideots or deſigning Knaves, or that the Declaimers were Pupils of Shaftſbury or Bolingbrook.

If ſuch can ſtop a little in their Harangue, I would aſk what Evil have we done? What are the Crimes you have to charge againſt us? Are there any of us guilty of Hereſy or Scandal? Point out the Men and proſecute them according to the Rules of the Word. Let the groſsly Ignorant, the Heterodox and Scandalous be complained of, tried and depoſed unleſs they amend. FIAT JUSTITIA ET RUAT COELUM. Though Gal. i. we or an Angel from Heaven preach any other Goſpel unto you, let him be accurſed. But • t not the innocent ſuffer with the guilty any longer.

That none may think I have mentioned theſe Things with a View of ſcreening myſelf from their private Jealouſies, dark Innuendoes, or public and expreſs Declarations, I here give all and every Perſon full Liberty to take any or all of theſe Methods ſo far as I am concerned, if they can be ſo weak as to think them commendable, or that they can't maintain their Principles, and anſwer my Arguments in any other Manner. Predeſtination is an Article of my Creed. Hence I believe that God who has ſaid to the Sea, Hitherto ſhalt thou come but no farther: And here ſhall thy proud Waves be ſtayed, will alſo reſtrain the Wrath and Malice of Men, ſo that they can do me no Injury without the divine Permiſſion. I have long ſince read, and endeavoured thoroughly to imbibe and practiſe upon the Sentiment of the Apoſtle in the following Words, With me it is a very ſmall Matter that I ſhould be judged of you, or of Man's Judgment: Yea I judge not mine own ſelf. For I know Nothing by myſelf, yet am I not hereby juſtified: But 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 Heart. 1 Cor. iv. 3,—5. This Paſſage contains (as Dr. Doddridge juſtly obſerves) a gentle, but very affecting Inſinuation that his Opponents, confident as thay might ſeem in their own Integrity and Safety, would do well to take greater Heed, that they were not impoſed upon by the Deceitfulneſs of their own Hearts; that under ſpecious Forms his Enemies concealed very dark Deſigns which would not bear the Diſcoveries of the awful Day of Judgment; as alſo a very ſolid Argument againſt magnifying one Miniſter above another, namely, that the ſecret Principles of Men's Actions are unknown.

At preſent I ſhall only hint that Chriſt has inſtituted the Goſpel-Miniſtry, and that Miniſters are his Ambaſſadors, and conſequently that he requires all his People to treat them with that Regard which is due to them in this Character, and that he accounts the unjuſt Indignities and Contempt offered to them as offered to himſelf. And as to you who have not withdrawn from our Churches, but attend the Ordinances we adminiſter, you muſt at leaſt allow me to plead in Behalf of Miniſters the common Privilege of Brethren. It is the ſecond Command of Chriſt to love your Neighbours and Brethren as yourſelves. Now by your attending the Sacraments with us, you promiſe and ſwear that you will ſincerely keep all the Commands of Chriſt, conſequently that you will love your Miniſters as yourſelves, ſince you muſt at leaſt allow that we are Neighbours and Brethren. But if inſtead of loving us as yourſelves, you indulge unchriſtian Jealouſies and Suſpicions, and endeavour to weaken our Influence and ruin our Characters by dark Innuendoes, you muſt permit me to aſk you, whether this be not comprehended in Scripture in the Words Backbiting and ſmiling ſecretly. And if it is, you would do well to remember, that God has ſaid, Curſed be he that ſmiteth his Neighbour ſecretly, and all the People ſhall ſay, Amen. Let Men then take Heed to themſelves, leſt while they are ſecretly judging and ſmiting others they ſhould be condemned themſelves.

Separatiſts of one Kind and another commonly buzz it into People's Ears where they think they are likely to have any Influence, that all, who join in communion with a Church in which there are any Perſons guilty of ſcandalous Sins, erroneous Opinions, or chargeable with Backſliding and Luke-warmneſs, are as wicked as the Perſons themſelves who have actually fallen into ſuch Sins. And as it cannot he denied that there are ſundry Perſons in the ſtanding Churches, whom we have Reaſon to mourn over with the Apoſtle 2 Cor. xii. 20, 21. this is a Topic which affords them Matter for many zealous and bitter Declamations, which have a Tendency to alarm the Conſciences of weak Perſons. Yet this Principle is a very ignorant and wild Conceit.

The Means of Grace and the Ordinances of the Goſpel were not appointed for ſincere Believers as ſuch, but for the viſible Church, for viſible Believers and their Seed. Thus Moſes inſtructed. Thus Iſrael underſtood and practiſed. Chriſt and his Apoſtles preached to the unconverted, and commanded them to take Heed how they heard and to repent and believe. When the Apoſtle Peter looked on Simon Magus to be unconverted he directed him to pray—The Ordinances of the Goſpel were not inſtituted nor deſigned to teſtify that we believe that all with whom we join are ſincere Saints, nor that we approve their Conduct, but they were appointed to repreſent Chriſt and his Benefits. This is their principal End. With Reſpect to our Brethren with whom we join in Communion, we teſtify by our Conduct, that ſo far as we have any certain Knowledge about their Practice, all Things conſidered as Matters are circumſtanced, we may lawfully join in Communion with them. And though they ſhould be guilty of many Sins, yet we are not in any Senſe chargeable with them, if we have carefully followed what appeared to us to be the Mind of Chriſt in reproving, diſciplining, and teſtifying againſt their erroneous Opinions and ſinful Practices; all which we may do according to the Rules of the Goſpel, without any Separation from the Church to which they belong. Unleſs this be allowed it will follow that the Prophets and Apoſtles were defiled by holding Communion with the Jewiſh and Chriſtian Churches. For there were many erroneous, diſorderly, backſliding and lukewarm Perſons in both the Jewiſh and Chriſtian Churches in their Days, as well as now. Yea, more ſhocking, Chriſt himſelf the Holy One of God muſt have been polluted by his joining in Communion with the Jewiſh Church, and chargeable with all the ſcandalous and abominable Sins of that People, who were the greateſt Part of them open Sinners or ſecret Hypocrites. For he punctually attended their religious Worſhip and Feaſts at Jeruſalem. He never ſeparated from their Communion. But he uſed all lawful Means to reclaim them, and bore due Teſtimony againſt their falſe Doctrines and wicked Practices. In following his Example we are ſafe. In forſaking it there is Danger.

Do we hinder you to follow any of the Methods which God has preſcribed to you in his Word in reproving any ſcandalous Offender in our Churches, or in tabling a Complaint againſt him, or in bearing Teſtimony againſt every Thing that is wrong in a chriſtian Manner?

As to the Scriptures which the various Kinds of Separatiſts from true Churches quote to juſtify them in their Separations having been ſo lengthy already I have not Room at preſent to examine them particularly. Nor is there any great Need— God erected his viſible Church among the Jews, and at length choſe Jeruſalem for the chief Seat of his public Worſhip to which he commanded them all to repair. This Church he maintained and erected no other till after the Reſurrection of Chriſt. Hence it is certain, there can be no Precept, nor any Example that God approved of to juſtify Separation from the Jewiſh Church, or any true Church during this Period. The Old-Teſtament and the four Goſpels, can be Nothing to the Purpoſe of the Separatiſts. Yet there were many Separatiſts during this Period. King Jeroboam withdrew from the Jewiſh Church, and ſet up two Separate Meetings, one at Dan and another at Bethel, and many induced partly by his Authority, and partly by their own Inclination, followed his Example. But he and they ſtand on Record in the Scriptures ſtigmatized as wicked Schiſmaticks to all Generations. The Samaritans ſet up another Separate Meeting at Mount Gerizzim: But our bleſſed Lord expreſsly condemned them as Schiſmaticks, and as worſhipping they knew not what.

We find as little to countenance Separations from a true Church where no unſcriptural Terms of Communion are impoſed, in the Acts of the Apoſtles and their other Writings as in the preceding Part of the Bible. It appears from their Writings that there were many Diſorders, Corruptions and Backſlidings in the primitive Churches before the Apoſtles died. An Antichriſtian Spirit had even then begun to work. Yet notwithſtanding theſe Things they were ſtill true Churches of Chriſt, and owned by him as ſuch. He had not forſaken them, but held their Stars in his right Hand, and walked in the midſt of the Golden Candleſticks. And ſince this was the Caſe, can any Man be ſo weak as once to imagine, that he allowed or required any of his People to ſeparate from the Communion of thoſe Churches. Hence it is plain that they muſt pervert all and every Tex of Scripture which they quote to juſtify Separations from the regular ſtanding Churches in the Country; ſince ſuch Paſſages are only Exhortations to Chriſtians to keep themſelves from the Sins and Corruptions that prevail in their Day, and not to countenance others in their Errors and wicked Practices, all which may be done without withdrawing from their Communion; or at moſt to ſeparate from thoſe Churches where there are new and unſcriptural Term of Communion impoſed and all other Methods of obtaining Redreſs prove unſucceſsful. In ſuch a Caſe it is readily acknowledged that Chriſt has commanded his Diſciples to ſtand faſt in the Liberty wherewith he has made us free, and he juſtified his Diſciples in diſregarding the Rites, Ceremonies, Inventions and Traditions of the Phariſees and Elders. And then the rigorous Impoſers are the blameable Schiſmaticks. A major Party in a Church may act inconſiſtent with the Principles of Liberty and play the Tyrant. And if they do, and thus compel the Minor to withdraw by their unſcriptural Impoſitions and Tyranny, the Sin and Guilt of the Schiſm will lie at their Door. However a Minor Party ſhould not be raſh in withdrawing and ſetting up another Church. It is agreeable to the Scriptures and the Example of the Apoſtles, Acts xv. to ſubmit the Matter in Conteſt to the Deciſion of proper and Impartial Judges. This valuable Privilege and important Branch of Chriſtian Liberty is ſecured to our Churches by our excellent Conſtitution as well as granted in the New-Teſtament. But it is incompatible with that Sort of Government or rather Anarchy, that muſt neceſſarily prevail in the independent ſeparate Aſſemblies. Hence their various Confuſions, Contentions, and ſometimes Excommunications of one another, and Separations from Separations. For indeed their independent Notions of Church Government and Practice upon them are equally inconſiſtent with the Liberty of particular Members, Common Senſe and Scripture.

But ſince we don't oblige any of our Members to approve any Thing that is Evil, nor to condemn any Thing that is Good; ſince we don't impoſe any unſcriptural Terms of Communion on any Perſon; nor hinder nor forbid any to live in moſt exact Conformity to the Rules of the Goſpel in all Godlineſs and Honeſty; let thoſe who on one Pretence and another go on and perſiſt in ſeparating, know they muſt be reputed Schiſmaticks, and involve themſelves in all the Sin, Guilt, Danger, and Puniſhment which awaits thoſe who without Cauſe, divide, rend and tear to Pieces the Church of God, the beloved Spouſe of Jeſus Chriſt, whom he hath redeemed with his own Blood. This Sin and Guilt would doubtleſs be dreadful, though the Separations proceed from merely a proud, ambitious and contentious Spirit. But certainly it muſt greatly aggravate the Guilt and Puniſhment, if ſuch Perſons beſides Pride and Ambition are alſo influenced by a Love to deſtructive Errors. In ſuch a Caſe they muſt in an awful Manner be laying Stumbling Blocks in the Way of the blind, and hardening Sinners in their wicked Ways, to their eternal Ruin. Now if this be the Caſe with the various Sects of Separatiſts againſt whom I am writing, I leave it to be ſeriouſly conſidered, Whether any who directly or indirectly aid, aſſiſt and countenance them in their Separations ſhall eſcape with Impunity, when a jealous God makes Enquiry?

The Falſhood and bad Tendency of their Principle about immediate Impulſes, Revelations, &c. which is the great Foundation, the Life and Soul of all their Schemes, has been clearly demonſtrated. And it is eaſy to ſhew that their other Antinomian Fancies which have been more briefly glanced at, are equally falſe and pernicious. How Things appear to others I ſhall not pretend to ſay. But it appears plain to me from ſundry Year's Obſervation, that the natural, corrupt Diſpoſition of Sinners to depart from God, neglect the Duties of Religion, and indulge their ſinful Luſts with Greedineſs, has been greatly kept in Countenance and ſtrengthened by the Clamours of Separatiſts, the Prejudices they have infuſed into People's Minds againſt the Ordinances of the Goſpel, and the Influence of their falſe Principles.

Some Quakers. of them in direct Oppoſition to the plain Commands of Chriſt diſcard Baptiſm and the Lord's Supper altogether. And alas! too many practically join with them. Others 〈◊〉 vi •• of them manifeſt a great Diſaffection to the Law, and exclaim againſt preaching it up at all in any Senſe, repreſenting Convictions by the Law as tending to build Men up in their own Righteouſneſs, and thus an Obſtacle that hinders Men from believing in Chriſt. And does not Preſumption and Stupidity, the natural Conſequences of ſuch Notions, greatly prevail in the preſent Day? Have any been bro't to Chriſt where the Law has been rejected as a School-Maſter? Some of them R • s. deny and ridicule the Sabbath, eſpecially the Chriſtian Sabbath. And has not Profanation of the Sabbath been growing more faſhinonable for ſome Years? Others Separate Baptiſts. of them declaim againſt Infant Baptiſm, and repreſent it as a Thing utterly inſignificant and uſeleſs. And don't many ſuffer themſelves to be ſo far influenced by their noiſy Clamours as to forget their baptiſmal Vows? They zealouſly maintain that the viſible Church muſt conſiſt only of ſincere Saints, and that God does not require, but forbid unconverted Sinners to attempt the performance of any religious Duty, and that it is one of the greateſt Sins, if not the unpardonable Sin for any who are not ſincere Believers to attend the Sacraments. Hence when a Man has attempted to pray whom they looked on to be unconverted, ſundry of them have been known immediately to withdraw, probably leſt they ſhould countenance him in ſuch a ſinful Practice.

The Conſequence which naturally follows from ſuch Priciples is that unconverted Sinners ſhould not regard Religion at all, but live as they pleaſe. For if they may not lawfully attempt to perform religious Duties, and wait upon God for his Grace in the beſt Manner they can; if it be really ſo, that God has abſolutely forbidden them to read, hear, pray, meditate, attend Sacraments, &c. without the higheſt Kind of Faith; then they muſt firſt know they are converted and have this ſaving Faith. Otherwiſe they will do what according to this Scheme God has not directed nor required, which would be Preſumption. Dreadful is the Curſe which God has denounced againſt thoſe who make any Additions to his written Word, and do what he has not commanded.—On this Scheme there can be no public Worſhip nor Sacraments attended at all. For there are not a ſufficient number of aſſured Chriſtians ordinarily living ſo contigous as would anſwer for this End.

They will allow perhaps when pinched with an Argument that unconverted Sinners are under Obligations to ſerve God by vertue of his Law. But if they would be conſiſtent with themſelves, they muſt own that unconverted Sinners are obliged only as the Devils are. But the Law which God has revealed to Mankind in his Word is the Law of Chriſt. It is ordained in the Hand of a Mediator. And Men had perhaps as good neglect Duties altogether as perform them without any Reference to Chriſt the Mediator. If any ſhould think the Devils are bound to pray to God, yet ſurely they can't imagine they are bound to pray to him in the Name of Chriſt which is the Way which God has preſcribed to Mankind in his Word. So that ſuch Notions directly 〈◊〉 to ſubvert the whole Love of God in that view in which it is more eſpecially publiſhed in the Bible.

Some endeavour to ſupport themſelves in their Errors and others in their Sins from the Doctrine of Predeſtination, ſaying if they are elected they ſhall be ſaved, let them be ever ſo wicked. But ſuch ſhould remember that the Scripture Account is Elect according to the Fore-knowledge of God the Father, through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jeſus Chriſt. The Means and the Way are as much appointed as the End. And to allude to the Words of Chriſt in another Caſe, "what God hath joined together, let not Man put aſunder."

Some Ignorant Perſons infer with John Lewis, that if the Doctrine of Predeſtination be true, then Moral Agency is deſtroyed, and they ſo compelled to act, that they are not to blame for their Sins. But did they never read, that tho' it was determined or decreed in the Scripture Senſe of theſe Words, that Judas ſhould betray his Lord and Maſter; yet this did not free him from Blame, nor deliver him from a moſt aggravated Puniſhment? The Son of Man goeth as it was determined, but Wo unto that Man by whom he is betrayed, It had been good for that Man if he had not been born This plain Text mentions a certain Matter of Fact. Let thoſe who diſlike the 17th of the famous 39 Articles, explain this Text and Fact fairly at their Leiſure. Let Men's Conſciences be thoroughly awakened, and they will find with John Lewis, that ſuch Refuge will fail them. They will then ſee, that as the Decrees of God were ſecret and unknown to them, ſo they never indulged their ſinful Luſts with any View to fulfil them: and conſequently that it is utterly vain to attempt to throw the Blame of their Sins on the wiſe, juſt and holy Decrees of the bleſſed God.

God has made the reprobate as well as his Elect. The Non-Elect are his Subjects as well as the Elect. The Commands of God which are the Rule of Conduct are given to both without Diſtinction. And all are bound to obey them. So that it is contrary to all the Commands of God to ſuppoſe that Men ſhould not attempt to ſerve God till they know they have the Faith of God's Elect.

The Means of Grace and the Ordinances of the Goſpel, are not given to the Elect as ſuch, becauſe they live promiſcuouſly among the Non-Elect, and are unknown to the World. Neither are the Means of Grace appointed for ſincere Believers as ſuch, becauſe they are deſigned for the Conviction and Converſion of Sinners, as well as the Edification of Saints. Faith comes by Hearing. Beſides, it cannot be certainly known who are ſincere Believers. Men cannot ſearch the Heart. It follows then, that the Means of Grace are given to the viſible Church, to viſible Believers or Chriſtian Profeſſors and their Seed. Thus Moſes inſtructed of Old. Thus Iſrael underſtood and practiſed. Yet the Doctrine of Election was as true, and the Neceſſity of ſaving Faith as great then as it is now. Chriſt and his Apoſtles preached to Sinners and Saints, and commanded them to take Heed how they heard. And when the Apoſtle Peter looked on Simon Magus to be unconverted, he directed him to repent and pray. There is no Doubt but Faith was implied in this Repentance and Prayer. For God requires Perfectneſs and Sincerity of Heart in every Duty. But the Queſtion here is this, and this only, ſhould not Simon Magus attempt to pray till he knew he had ſaving Faith? Did Peter give any Intimation to him that he might neglect Prayer, or that he ought not to pray at all while he continued in the Gall of Bitterneſs? Was not Simon Magus's Perverſneſs a principal Part of his Inability? And is not this in ſome Senſe the Impotency of unconverted Sinners? If it is, I muſt be permitted to aſk. Whether it is reaſonable to ſuppoſe that God does not require Sinners to perform Duties, becauſe they are very averſe to his Service? Will this Plea be a ſufficient Excuſe for their Ungodlineſs?

If Sinners are taught that they may not do any Duty 'til they know they have ſaving Faith, and are elected, left it ſhould be of no Advantage to them; this cannot well fail to encourage them in their Sins, and make them very eaſy in that Neglect of Religion which is ſo natural to them. Then it will alſo follow that they act very reaſonable, when according to their Cuſtom they carefully ſtrive againſt all Convictions of Sin, and to get rid of all Awakenings and ſerious Impreſſions as ſoon as poſſible. For they will, with Paul Acts ix. 11. compared with Rom. vii. in the like Caſe, be earneſt in Prayer, while they have any ſerious Impreſſions on their Minds. If ſerious Convictions be, as the Moravians teach, a great Obſtacle to hinder Men from believing in Chriſt, then the more ſecure and ſinful they are, the more likely to get Faith and Salvation. Such Notions may be advanced with a Pretence of exalting the Righteouſneſs of Chriſt, and the Glory of free Grace; and they may be greedily imbibed by the unwary. But they appear to me the greateſt Affront that can be offered to Chriſt, a monſtrous Perverſion of his Attonement, as if Chriſt had died to render impenitent Sinners accepted unto everlaſting Life, and thus excuſe them from Repentance and religious Duties. For don't ſuch Notions make Chriſt the Miniſter of Sin with a Witneſs? I am bold to ſay that ſuch Principles reduced to Practice will land in Damnation. But I hope the Hearts of ſome Antinomians are better than their Heads.

Be that as it may, I am certain of this that ſuch Notions are not to be found in the Bible. When God promiſes to give Iſrael a new Heart, and a new Spirit, and to take away the ſtony Heart, and give them an Heart of Fleſh," he adds, "I will yet for this be enquired of by the Houſe of Iſrael to do it for them. God expreſsly commanded ſpeaking to the Wicked and Unrighteous, Seek ye the Lord, while he may be found, call ye upon him, while he is near. He appeals to Men's own Reaſon and Conſcience on this Point, when he aſks, "Should not a People ſeek unto their God?" Did not God approve of the Conduct of the Ninevites in crying mightily unto him? Was not their Conduct more pleaſing to God, than if they had neglected Prayer, and gone on hardened in their Sins? But who will ſay they all had the higheſt Kind of Faith. Such Principles are not agreeable to Paul's Experiences, Rom. vii. not to his Writings. He never taught that Sinners ſhould do Evil that Good may come. But they are agreeable to the Principles and Practice of another Sort of People. Job. xxi. 14, 15. they ſay unto God. Depart from us, for we deſire not the Knowledge of thy Ways. What is the Almighty, that we ſhould ſerve him? And what Profit ſhall we have if we pray unto him? There are many ſuch Reaſonings in the Hearts of ungodly Men. And no Wonder, ſince they don't love God nor his Law, and would fain be excuſed from Duty, and yet hope they ſhall have Peace though they gratify their ſinful Luſts. But God expreſsly declares, that all ſuch Notions and Speeches are againſt him. Mal. iii. 13 15. Ezek. xiii. 22. Matt xxv. 24, 30. Your Words have been ſtout againſt me, ſaith the LORD; yet ye ſay, What have we ſpoken ſo much againſt thee? Ye have ſaid, It is vain to ſerve God: and what Profit is it, that we have kept his Ordinance and that we have walked mournfully before the LORD of Hoſts. And now we call the Proud happy: Yea, they that work Wickedneſs are ſet up; yea they that tempt God are even delivered. It is not Truth but Lies that Strengthen the Hands of the Wicked, that he ſhould not return from his Wicked way, by promiſing him Life. It was the ſlothful Servant who hated to take ſuitable Pains in improving his Talent, who wickedly and impudently imagined he could throw the Blame on his Maſter, and pied that his Lord was an hard and auſtere Man.

Sinners if they ſhould cry to their utmoſt to Eternity can do nothing at all towards working out a juſtifying Righteouſneſs, nor can they ever create themſelves a new in Chriſt Jeſus unto Good Works. And where does God command them to perform Duties either before or after Faith with ſuch Views? However ſince they are ſo ignorant and ſo proud as not to know their own Weakneſs, 'till they have fully tried the Way of Juſtification by Men's own Works, tho' it has been blocked up ſince Adam's Time ſo that no Man ever obtained Acceptance in that Way. Yet it remains recorded and plainly deſcribed in the Scripture, that none may forſake it, 'till they find by their own Experience they muſt leave and renounce it, or periſh.

But tho' Sinners are prone from their Ignorance and Pride to take this antiquated Path, and ſo to oppoſe Chriſt and his Righteouſneſs, how does it follow, that it is the Deſign of the Spirit in convincing Sinners to build them up in Self-Righteouſneſs? Or that what the Sinner does under his enlightning and convincing Influences has any ſuch Tendency? The very Reverſe is true. For theſe Operations of the Spirit, and the Sinners finding his Attempts to eſtabliſh a juſtifying Righteouſneſs all in vain, is one great Thing, that brings him to renounce Self Righteouſneſs. And this may be done in a great Meaſure before the Sinner ſees Jeſus Chriſt and his Righteouſneſs; yea, in many, who never have a ſaving Diſcovery of Chriſt at all. If it be aſked what ſupports the Sinner at ſuch a Time? I anſwer we are apt to impoſe on ourſelves by metaphorical Terms. What ſupports the Multitude of profane Sinners, of Heathens, &c. Is it their own Righteouſneſs? or Chriſts? They are equally • eſtitute of both. What ſupports them then? If this Queſtion has any Meaning, it muſt be this when ſtripped of Metaphor, How do they live along? or what defends them from the Fears of the Wrath to come? The true Anſwer to it then is Forgetfulneſs of God and Security are their principal Support. Sinful Luſt and Fooliſh Vanities divert many. The Cares of the World employ the Thoughts of Multitudes. In Reality Chriſtleſs Sinners receive leſs Support from their own Righteouſneſs than from a Hundred other Things. Neither Scripture nor Reaſon prove that all Chriſtleſs Sinners conſtantly truſt in their own Righteouſnes, or that their is any Neceſſity in the Nature of Things that they ſhould always really deſign to work out a juſtifying Righteouſneſs by attending on the Means of Grace. If Sinners could improve their Talents, the Means of Grace, while they remain in a State of Nature to no other Purpoſe than to build up a Righteouſnes of their own, in Oppoſition to Chriſt's, I think it is very ſtrange that the Holy Spirit ſhould ever convince and awaken them, which always puts them on earneſt Seeking and Striving. For every Attempt of a Sinner to attain Juſtification or become righteous before God by his own Works, and much more, every Imagination that God will aſſiſt him in any ſuch Attempt muſt be criminal in Man, and carries in it a diſhonourable Reflexion on the Moſt High. So that the Spirit can never be ſent to put Men on any ſuch Labour. It is likewiſe evident, that if Sinners muſt neceſſarily in all and every Thing that they perform, deſign, and actually attempt, to build up their own Self-Righteouſneſs; the Lord would never have condemned the Servant for not improving his Talent. For as good fit idle, as do what is worſe than Nothing. Better not build at all, than to build what muſt be all thrown down; unleſs ſuch fooliſh Attempts and Diſappointments have ſome Tendency to teach the Man more Senſe in coming Time. If all a Man's Attempts, even under ſerious Convictions, to wait upon God for his Grace, to attend on Ordinances, &c. only lead him to build up in more hidden and refined, and conſequently in more dangerous Methods, his own Righteouſneſs in Oppoſition to Chriſt's, he had better neglect Duties than perform them. Moſt certainly God will never condemn Men for not bring more diligent and laborious in building up their own Works for a juſtifying Righteouſneſs, in Oppoſition to the glorious Righteouſneſs of Chriſt. Yet it is certain, the ſlothful Servant in the Parable was condemned for his Idleneſs and Miſimprovement of his Talent. Which ſhews, that Sinners ſhould improve their Advantages and Means of Grace, and not truſt in their Duties; and that this is not impoſſible in the Nature of Things. Such as talk otherwiſe, give but too much Reaſon to ſuſpect that they are ignorant of the Illuminations of the Holy Spirit, and the Way in which Men are brought to renounce their own Righteouſneſs; or at leaſt that they have not duly attended to what has paſſed in their Minds.

That ſuch Principles have a Tendency to Irreligion is evident from plain, undeniable Matters of Fact. While the Quakers deny both the Sacraments, and the Separatiſts repreſent it as the moſt horrible Sin for Men to attend upon them without Faith. Is not the Lord's Supper generally neglected? While ſome from the ſame Principle diſpute, or at leaſt ſcruple whether there is any Advantage in unconverted Men's attending on the Means of Grace, and performing any religious Duties, have not ſome begun to leave off both praying and hearing? Is not Remiſſneſs in attending the Means of Grace a growing Practice in the Country? People have become ſlack and indifferent in aſſembling themſelves together "to worſhip the King the Lord of Hoſts, and to keep the Feaſt of Tabernacles," the Lord's-Supper. And the Lord has been fulfilling his Threatning upon this Land in an awful Manner, commanding that there ſhould be no Rain upon us for ſome Months in the Summer. 1761. Let every One then renounce his erroneous Principles, and fooliſh and ſinful Practices, and ſearch the Scriptures, and adhere to the pure Goſpel of Chriſt, and ſeriouſly and diligently attend on all the Duties of Religion and Means of Grace; leſt God's Anger ſhould not be turned away, but his Hand be ſtretched out ſtill.

God has eternal as well as temporal Judgments to execute on diſobedient Sinners. Temporal Judgments may be removed. But except Sinners repent and believe the Goſpel in the true Import of it, and bring forth the Fruits of Holineſs, they ſhall all ſurely periſh, and never ſee the Lord in Mercy. As for ſuch as turn aſide unto their crooked Ways, the LORD ſhall lead the forth with the Workers of Iniquity.

Upon the Whole, I muſt therefore earneſtly recommend to you the Advice of the wiſe Man, Ceaſe my Son to hear the Inſtruction that cauſeth to err from the Words of Knowledge. And to engage your ſolemn Attention to the Warning, I have now given you, I muſt leave with you thoſe Words of his in another Caſe not quite unlike this under Conſideration. Hear me now therefore O ye Children, and depart not from the Words of my Mouth leſt thou mourn at the laſt, when thy Fleſh and thy Body are conſumed; 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.