IMPROVEMENT.

BEFORE we proceed to the next head of this discourse, we shall make the following inferences from what hath been said—

[Page 24]First, From what hath been said upon the origin of moral evil, we may learn, that God is in no sense the maker, creator, or au­thor of that mode of exercise called sin, or moral evil, either by his decrees, efficiency, commands, or by tempting his creatures with evil. God cannot be the creator or author of sin, in forming his de­crees in eternity, because this implies no causeality in them—as hath been shewn. He cannot be the maker or author of sin by his efficiency, or executing his decrees in time, because this is to destroy the idea of moral government; as it supposes that God governs the moral world as he doth the material world, without instructions or motives, or any moral law: And that the obliquity or retrograde motion of a planet is as sinful as the transgression of a moral agent▪ and that moral agents are no more blame-worthy or accountable for their exercises, than a machine for its motions. Sin is enmity against God; and can God create enmity and opposition, and rebellion to himself? Sin is confusion and war in God's kingdom; but God is not the author of confusion and war, but of peace. 1 Cor. xiv. 33. And sin could not possibly exist before there was a creature imperfect in knowledge, and so liable to conceive or form error in his under­standing, and mutable in his nature and so liable to change in his preceptions and choice. And when God had created the heavens and the earth, and all their numerous hosts, upon the first six days, no sin was then created, nor did exist among all God's works; for they were all very good. But God created angels and men free moral agents, but imperfect in their knowledge and mutable in their nature, and so liable to form error in their understandings and sin in their hearts. And they could not be created otherwise than im­perfect and mutable. And he introduces his first begotten Son, (i. e. one that was of the same nature and essence, and likeness in all perfections with himself, and infinitely near and dear to him, and heir of all things, and worthy of equal honour with himself) with this command—Let all the angels of God worship him!—Some of the angels refused to put an implicit faith in God's word, and yield an implicit obedience to his commands, and so became transgressors of a known command of their infinitely wise and benevolent Creator. And in consequence of transgression, they became sinners, and were by sin transformed into devils, and filled with error, pride and en­mity to God and holiness. God never made a sin or a devil—God made those who are now devils, holy angels, in his own moral image; but they made sin, by transgression, and so made themselves devils. And the scripture no where tells us, that sin is the work or creature of God, but expressly tells us that it is the work of the devil. See John viii. 44. "The devil was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, be speaketh of his own; for he is a liar, and the father of it." And the devil is in this sense the father of error, sin [Page 25] and sinners. And he that maketh sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." But if error and sin are the works of God, created by him; then we should read thus—" For this purpose the Son of God was manifested, that he might destroy the works of God—works which God created and made:" but who doth not see the blasphemy of this? (But this is ac­cording to Home's ideal scheme.)

And as God did not make or create sin in forming or executing his decrees, or by his immediate efficiency; so neither is he the au­thor of it by his commands, or by tempting his creatures with evil. "Out of the mouth of the Most High doth not evil and good pro­ceed." See Lam. iii. 38. "Let no man say, when he is tempt­ed, I am tempted of God: for God cannot be tempted, neither tempteth he any man, with evil." "But every good gift, and every perfect gift is from above, and cometh down from the Father of lights," &c. See James i. 13.17 All error and sin or wicked­ness, is from the devil, the father of darkness; and all truth and righteousness is from God, the Father of lights. If God created the sin and enmity of wicked men and devils, and all their rebellion▪ he must carry on both sides of the war, and act in direct opposition to himself; and if he is the author, he can manifest no glory of vindic­tive justice in punishing the sinner for it. God permits sin, and overrules it for his own glory. But God made angels and men holy and upright—and he was not accessary to their original sin or aposta­cy. He did not create their sin by his decree or efficiency; nor did he command them to sin—nor did he induce or incline them to sin by tempting them with evil—nor did he corrupt their moral prin­ciple, or withdraw or withhold from them, that fell, any divine in­fluences that were necessary to their standing, (which he granted to those that stood) until they did wilfully transgress a known, posi­tive command. The angels might take the Son of God to be a creature; and for that reason refuse to pay divine worship to him; but this was to set up their own reason in opposition to an known, ex­press command of God, which is subversive of all moral government. And man, under the influence of satan, disbelieved the threatening, and so was embolden to transgress. But this was not because God withdrew or withheld the holy spirit or any internal divine influen­ces from them, before they transgressed. But immediately upon transgression, all divine favour and influences of the holy spirit were withdrawn in a judicial way; and then the moral principle be­came totally corrupt. But God hath been pleased, in his sovereign grace, to make provision for the restoration of mankind, and to con­vey to them the holy spirit by the revelation of the gospel; so that all who will hear and understand the gospel, and receive the truths of it by faith and love, may be saved: and if they do not hear and [Page 26] understand, &c. they will be left without excuse, if they enjoy the means of knowledge and grace.—And should any enquire, why did not all the angels transgress, if they all were equal as to divine influences?—To this I answer, it is probable some waited till they saw the effect of apostacy in others before they refused obedience; and this opened their eyes and prevented their fall, and confirmed them in obedience. And it is probable, that if Adam had waited 'till he saw the effect of transgression in Eve, and the angels that sinned, he never would have transgressed, but been confirmed in holiness, as the saints will in heaven, to all eternity, by the pu­nishment of sinners in hell. This is perfectly consistent with moral government.

Second, We may infer from what hath been said upon redemption, that those do greatly err, who say, that the atonement and satis­faction made by Christ, consists only in his obedience to the moral law, and that he did not die for our sins, or in our room and stead; but only for our sakes, or for our good and benefit, to set us a per­fect example of patience and submission under sufferings. But if Jesus Christ was made a propitiation for sin; if he was slain for us as our sacrifice; if he offered up himself to be a victim and sacrifice in order to declare God's righteousness, and conquer and destroy his enemies, that by the merit of his blood, the price of our re­demption might be paid, before our sins could be remitted consist­ent with the justice of God—if he died, not only by the sins of men, but for them: and his death is to be considered, not merely as a pledge to assure us of the mercy of God, but as a real, proper vic­tim and sacrifice, wherein the legal victims and sacrifices had their final accomplishment; then he must have died in our room, and as substituted in our place, to discharge our immense debt to justice, which we contracted by our rebellion. The ends for which atone-were designed, could not have been answered by mere obedience, (as hath been shewn) The infinite evil of sin, and the infinite displea­sure of God against it; and his disposition and determination to pu­nish it to all eternity; and the love of God and Christ to sinners, and many other important truths, could not have been expressed by the mere obedience of an holy being to a holy law. And unless these truths had been manifested, sin could not have been pardoned, or one sinner justified in the sight of God, consistent with his righ­teousness as moral Governor: So, true it is, that, "Without shed­ding of blood, there can be no remission." The blood of Christ (not typical blood) doth truly and properly atone for, and take away sin. He died for our sins, as our substitute, in our stead, as the sacrifices under the law, did for the sins, and in the stead of the offenders.

Third, We may infer, that there is a trinity of persons in the God-head. This is a doctrine denied by many at this day, because [Page 27] they cannot see its consistency with reason. The being and perfec­tions of one God, may be fully proved from the light of nature; but the trinity of persons or agents in the divine essence, depends upon immediate revelation for its proof. And this doctrine is often represented as a speculative point, of no great importance, whether it be believed or not: so mysterious and curious that it had better be let alone. But it is evident that it enters into our salvation in all its parts—into all the doctrines of the gospel, and into the expe­rience of the saints. As soon as ever a man is convinced of his sinful and miserable state by nature, he sees that there is a Divine Person offended, and there needs another Divine Person to make satisfaction for his offences, and a third to sanctify him.

And it is no more repugnant to reason, that three distinct agents should depend for their existence upon one essence; and exist eternal­ly and necessarily in one essence—than that one infinite agent should exist eternally and necessarily without any cause of his exist­ence; or that thousands of distinct agents should depend on one will (the will of God) for their existence. And when the second person in the sacred trinity is called a SON, an only begotten or first born SON, these, I take, to be figurative expressions, not to express his work or office, but to denote his being of one and the same nature and essence with the Father, the express likeness of his person, infinitely dear to him, and the heir of all things equally with the Father; as children are of the same nature and image of their earthly parents, and so exceedingly dear to them, and heirs, by birth, to their es­tates. But these epithets are not designed, when applied to the se­cond person in the Godhead, to express any priority or superiority in the Father, or any will or act of the Father in generating or gi­ving existence to the Son; as if the Son depended on the will or act of the Father for his existence: For eternal generation or creation is a solecism in speech.

Paraclet [...]s, or comforter, denotes work or office in the third per­son of the trinity—and servant, Mediator, Surety, Advocate, &c. denote work or office in the second person: but Father, Son or Holy Spirit, are not designed to express work or office, but nature, es­sence, &c. And although God the Son took on himself the form of a servant, and engaged in the office of a Mediator, and became obedient to the Father in the covenant of redemption, even to the death; yet he was a Son by nature and essence, and heir of all things, and so equal with the Father, and the creator of all things, both in heaven and on earth. And where he is called the protokotos, ren­dered first born of every creature; it should have been rendered first progenitor of every creature; "for by him were all things created that are in heaven and that are in earth, visible and invisible. And he is before all things, and by him all things consist." See Col. i. 15.16.17. And not in respect to his office, but in respect to his [Page 28] nature, essence, heirship, likeness and dearness to the Father, he is called a Son. But God doth not depend on his own will for his ex­istence, nor on the will of any other being, because his existence is necessary and eternal; nor do either of the persons in the sacred tri­nity depend on their own will, or the will or act of each other, for their existence; but all exist eternally and necessarily, in one and the same essence; though their agency and operations are distinct, free and limited by their wisdom and will.

And that there is an eternal plurality of persons in the Godhead, seems to be necessarily implied in the perfection of their happiness; for happiness lies not in solitude, but in society—and the sacred tri­nity must have enjoyed infinite delight, communion, complacency and happiness in themselves, before any creature existed. See Prov. viii. 30. And had not our Redeemer been God, a person of infinite dignity and merit, and under no previous obligation to o­bey, he could not have merited any thing at the hand of God.

No mere creature, by any thing he can do or suffer, can merit of God by way of condignity, because he owes his all to him, and can render nothing to God, but what he first received from him; and he can never pay his own debt, for his existence and happiness, be he ever so holy and obedient. The honour he brings to God, and the good he does to his moral kingdom, is small in comparison of the benefits he receives from God—and when once he hath sinned, the merit of all the creatures in the universe could not make a­mends for the dishonour done to God's character by one sin: For God could not, consistent with his justice, pardon one sin for a me­rit of congruity, or out of respect to the tried virtue and obedience of all created beings; to do it would be an infinite reproach to his cha­racter.

And none but one of infinite perfections could conquer and sub­due satan, and triumph over all the powers of earth and hell, as the Son of God hath done, in order to make atonement; and who but a God could execute the office of a Redeemer? God's own arm brought salvation! And the scripture is abundant in the proof of this doctrine of a trinity.

Fourth. We infer that Jesus Christ, the Son of God, was well qualified for this work.—Jesus Christ was one to whom the rights of the Deity must be exceeding dear; so that he upon no account would see them violated in the least degree; for he was himself God; and an holy God would trust no other in this affair, in which his own glory was so nearly concerned. And he was a person of in­finite dignity and merit, and none but such an one could make a­tonement for sin. And he had a sincere and ardent love for sin­ners, and a great desire for their salvation, so that he was willing to take their destruction upon himself, and expend as much of his own interest and happiness for their sakes, as was equivalent to the whose of theirs.

[Page 29]And how wonderful is this love and grace of our Lord Jesus Christ to sinners! Consider God the Son as self-existent and independent on all his creatures for his happiness, but rich in all the perfections and glories of the Deity—and what great love must that be, that could move him to pay such regard to his creatures! Consider the world sunk in sin, without any good desert, but deserving everlast­ing punishment; and what wonderful love must that be, that could move Him to have compassion upon such a world, so as to lay aside the robes of his glory and become poor, assume human nature into a personal union with his divine, appear in our world, now become the seat of the devil's kingdom! And consent to become a victim and sacrifice—be deprived of his liberty, life and glory, for the sake of redeeming sinners! It was a great thing for Him to create this world for our residence—and bestow upon us the bounties of his providence continually, with such a liberal hand! but what is it to speak an all-creating word for our existence, and to open his all-liberal hand for our support, in comparison of shedding the blood of his heart for our redemption!

Well may you that are the children of God cry out, "Behold what manner of love the Father hath bestowed on us!"

O let the love of Christ constrain you to live not to yourselves but to Him that hath loved you and died for you.

IMPROVEMENT.

First. WE may learn from what hath been said, in what the atonement and satisfaction of Christ consists. Some have suppos­ed that it consisted only in Christ's obedience to the moral law. in human nature: and they support it by what the apostle affirms, Rom. v. 19. "For as by one man's disobedience many were made sinners, so by the obedience of one many shall be made righte­ous." And his sufferings (say they) were not designed to make satisfaction, but only to express the strength of his obedience in the most trying circumstances. Others hold that the satisfaction and merit of Christ consisted principally, if not entirely, in his suffering the individual penalty or curse, threatened to the sinner, in the moral law inflicted on him, by the immediate hand, decree or com­mand of God the Father; and as his human nature was in union with the divine, and a God of infinite power and perfections in­flicted the curse or penalty, this rendered his sufferings infinitely meritorious, and so sufficient to make satisfaction & atonement for sin.

But now, is it not evident that the mere obedience of an holy being to the moral law, cannot make satisfaction or avail for the remission of one sin: since without suffering or shedding of blood there is no remission? It was by the virtue of the sacrifice and death of the Son of God, in our room and stead, that he made satisfaction and atonement. And although Christ did yield a perfect and sin­less [Page 35] obedience to the moral law in human nature, yet, his merits, by which he made atonement, did not consist in his obedience to the moral law. And the curse which Christ was made, was not the individual curse or penalty threatened to the sinner in the moral law; but the substitute of it: as hath been shewn; nor was it in­flicted by the hand, decree or command of his Father; but by his enemies, in exercise of enmity to his divine character. Had God the Father inflicted the curse, with his own hand, on the human nature of Christ thousands of ages, this would not have rendered his sufferings infinite; for the infinite dignity, power, and perfecti­ons of the inflictor cannot make the sufferings of a creature infinite, nor in any wise increase the merit of them; but really diminishes it. And the divine character could not suffer by the hand of the Father. But all these difficulties vanish, when we consider, that neither the obedience, or sufferings of Christ, by which he made atonement and satisfaction for sin, and merited honour for himself and benefits for men, were required of him in the moral law, but in the mediatorial law, or covenant of redemption; which contained those commands of God, to which he was subject, only as he was our mediator and surety. As the obedience of the first Adam, wherein his righte­ousness would have consisted, if he had stood, was not obedience to the moral law—but to a plain positive command, to abstain from the tree of knowledge of good and evil; which was not a com­mand contained in the moral law, but in a special covenant or law, to which Adam was subject, as the moral head and surety of all mankind; so the obedience of the second Adam, in which his righteousness consists, lies not in his obedience to the moral law, to which he was subject merely as a man; but to that special law or covenant of redemption, to which he was subject in his office, as mediator and surety for man. And when the apostle saith (as in the before cited Rom. v. 19.) "For as by one man's disobedi­ence many were made sinners, so by the obedience of one many shall be made righteous." Neither the disobedience of Adam, or the obedience of Christ, respect the moral law, but these special covenants or laws to which they were subject as public heads, and sureties. And to this law or covenant of redemption, and not to the moral law, the Psalmist hath respect, Psalm xl. 6, &c, "Sacrifice and of­fering thou didst not desire; my ear hast thou opened: burnt offer­ing and sin offering hast thou not required. Then said I, lo, I come: in the volume of the book it is written of me: I delight to do thy will, O my God: yea, thy law is within my heart."

In this law or covenant of redemption the Father gave his Son commands to teach such doctrine, to preach the gospel, to work such miracles, to call such disciples, to appoint such ordinances, and go through such humiliation, abasement and sufferings, and [Page 36] at last to lay down his life; and he did all these things in obedi­ence to the commands he had received of his Father; not in the moral law, but in the covenant of redemption. To his obedience to this mediatorial law belongs his going through his last sufferings, beginning with his agony in the garden, and ending with his re­surrection from the dead. And he performed his obedience to this covenant, freely, perfectly and universally, and under the greatest trials and temptations, and in the exercise of infinite love to God, and the cause of truth and righteousness, and benevolence to man­kind. And his obedience and sufferings, are not to be considered as being performed or indured by him, merely in human nature, but as God the Son, in his divine character as heir of the universe. It was a person of infinite dignity that obeyed and suffered in his divine character—and this rendered his obedience and sufferings infinitely meritorious. Not that he suffered in his divine nature or essence, but in his divine character, as Heir of the kingdom. In all that reproach and ignominy cast on his divine character by devils, and wicked men he suffered. Had he not suffered in his divine character, his sufferings or sacrifice, would not have been infinite or sufficient to make satisfaction for one sin, or have answered the purposes of redemption. And the infinite virtue of his obedience consisted in its being yielded to the covenant of redemption, as a divine per­son—He, as God-man in the exercise of infinite love to God be­came obedient unto death. And in this obedience there was in­finite virtue and merit. And as his duty and work, so his reward was assigned, and ascertained; not in the moral law, but in the covenant of redemption. And unless we attend to this distinction between the law of mediation, and the moral law, and the curse threatened to the sinner, and the curse which Christ was made, we cannot have a clear idea how Christ paid the price of our redempti­on to God by his blood. But here we can see how the satisfaction of Christ frees believers from misery, as it pays their debt contrac­ted by sin; and how the merit of Christ by its intrinsic value, and by the agreement between the Father and the Son, in the covenant of redemption, procures a title to happiness, for all that believe in him. And here we may see the impropriety of applying the term passive to any part of the obedience of Christ; since it was the obedience of God the Son to the covenant of redemption.

Secondly. We may infer, from what hath been said, that the merit of Christ the Son of God, is a merit of condignity. By a merit of condignity I understand, a merit that is equal in value to the reward. And we have heard what the reward is, which God the Father hath bestowed on the Son; and which he promised to him, not in the moral law, but in the covenant of redemption. And we have heard in what his merit consists. And let any one judge, [Page 37] if the merit of the Son of God, considering the dignity of his per­son, as being equal with God the Father, and independent on his will or act for his existence or happiness, and under no obligation from without himself, to obey, antecedent to his own voluntary con­sent to the covenant of redemption, into which he entered with his Father. And considering the great honour he brought to God, and the good to his moral kingdom, which must be of infinite value, and be esteemed so by God from eternity.

And considering the means and methods by which he procured this honour, and obtained this good; even by his infinite humilia­tion, arduous services and great sufferings; in sacrificing his liber­ty, life and divine glory; in being made a victim and sacrifice, in the devil's kingdom, in order to declare God's righteousness, and execute judgement on God's enemies, and decide the moral controversy, and put an end to the dreadful war; and advance God's glory, and promote the peace, prosperity and happiness of his kingdom to an infinite degree: which great ends could by no other person or means be effected. I say, let any one judge, if this merit of the Son, is not equal to all the honours the Son hath re­ceived from God the Father for himself, and all the benefits men receive from God through him. And if so, then his merit is a proper merit of condignity; and whatever he hath purchased of the Father, he hath purchased by an equivalent.

But this doth not imply that God hath received any new adition to his honour or felicity, or hath any increase of knowlege. For these were all comprehended in his infinite understanding, and composed a part of his glory and happiness, in eternity, and the va­lue was then received.

Nor doth this imply that God is under any obligation to save all mankind. For, the salvation of mankind doth not depend up­on the condignity or sufficiency of the merit of the Son of God, but upon the agreement made between the Father and the Son, in the covenant of redemption, what his particular reward should be. The merit is sufficient for, and equivalent to the salvation of all; for it is of infinite value to God the Father, otherwise it would not have been sufficient for the salvation of one. But God the Father did not see cause to assign the salvation of all to him as his reward, in the covenant of redemption. God might have promised him the salvation of all as his reward, if he had seen it to be consistent with his wisdom, and his benevolence to his moral kingdom; but we are assured he hath not; and that all will not eventually be saved; for all will not repent, and believe in Christ; and he that believes not shall be damned. God hath promised him the free pardon, justi­fication and salvation of all that shall believe on him, through his word acompanied by his spirit of truth; and this shall be a nume­rous [Page 38] offspring which he shall present at last, before the throne, with exceeding joy; saying, "Here am I, and the children thou hast given me." But all will not believe in Christ—but multitudes will remain enemies to him, and have to appear at his left hand, in the retinue of satan, and hear the dreadful sentence from his mouth, "Go ye cursed into everlasting fire, prepared for the devil and his angels." And they will feel the execution of this dreadful sentence, when Christ shall say, "Those my enemies that would not that I should reign over them, bring them hither and slay them before me." And to pass this sentence and to execute it on his enemies, will be as real a part of the reward of Christ's merit of condignity, as to pass the sentence of absolution and justification, and bestow rewards upon his friends. But Christ will be considered as having paid the price of the redemption of all the heirs of glory, by a proper merit of condignity; and to have purchased their hap­piness by an equivalent: and they will to all eternity ascribe the glory of their redemption to the price and power of his blood, as the Lamb slain. Neither doth the condignity of Christ's merit detract any thing from the freeness of divine grace, in the pardon and justification of the sinner. Plenary satisfaction and free pardon are perfectly consistent on this plan. For, though what Christ hath done to make atonement secures the honour of God, the authority of the law, and the dignity and vigour of government, and conse­quently the peace, prosperity and happiness of his kingdom, in the salvation of all that believe in Jesus; yet the atonement and sa­tisfaction made by Christ, and repentance of sin, and faith in his blood, do not alter the personal character of the sinner; so as to cause him to cease to be a sinner, or a debtor to divine justice, or to deserve punishment, or give the sinner any claim to pardon, upon the score of justice. Even Christ himself could lay claim to the pardon and justification of the sinner, notwithstanding the condignity of his merit, only upon the foundation of the stipulation or promise made to him by the Father, in the covenant of redempti­on; were it not for that promise and agreement, God the Son could lay no claim to that particular favour as his reward; though his merit was sufficient to purchase it—yet God in his infinite wisdom, and free and sovereign grace must determine that this, shall be his reward. And it was infinite love, unpurchased, unmoved love (by any thing without himself) that determined God the Father to bestow these as a reward upon his Son. The merit of the Son laid him under no obligation to make this distinction. He might have sent his Son (as his reward) to condemn the whole world; they all deserved it; but it was free and sovereign grace that prevented it.

And the believer in Jesus can lay no claim upon the score of justice. The merit of Christ, and the repentance, faith and love [Page 39] and good works of the believer, do not cause him to cease to be a sinner; or intitle him to the merit or righteousness of Christ, on account of any moral goodness there is in them. The believer doth not by these earn or merit any favour, but by faith he lays hold on the promise, and receives the atonement; and all the benefits of Christ's purchase. And were it not for the free promise the believ­er must still remain in a state of guilt and condemnation. But the believer can lay claim to these promises of the covenant of grace. But the merit of the believer, who is united to Christ by faith, is only a merit of congruity, i. e. a suitableness to receive favours from a righteous God. And God can as consistently justify a believer in Christ, as he can Gabriel. But though a creature may have a merit of congruity, yet no creature can have a merit of condignity with respect to God; because he is infinitely indebted to him, for his being, &c. And therefore no creature could make atonement for sin, or purchase any favour of God, for himself or any other. Adam in innocency had, and all the holy angels in heaven now have, a merit of congruity. And could God have pardoned sin out of respect to the merit of congruity, or out of respect to the tried virtue of one who was under obligation from justice, or any thing from without himself, antecedent to his own consent to obey; then there would have been no need of a person of infinite dignity, co-equal, co-es­sential and co-eternal with God the Father, to undertake this work. Because an holy creature by his obedience and sufferings might have accomplished it with the assistance of the Deity. And to deny the condignity of the merit of Christ, is in effect to deny his divini­ty, and equality with the Father. For, if one that had only a merit of congruity would have answered, to substitute one that had a merit of condignity was not wise; because it supposes a needless expence of merit. The wisdom of substituting a person of infinite dignity, consists in the necessity of it. But had not the Mediator been a per­son of infinite and divine dignity, and his merit a merit of condig­nity with God, no atonement or satisfaction could have been made by his obedience and sufferings; out of respect to which God could have pardoned one sin, consistent with his righteousness, as moral Governour. And hence infinite wisdom and benevolence is display­ed in this substitution. "When he looked, there was none to help, —none to uphold; therefore his own arm brought salvation unto him!" See Isa. lxiii. 5. But God in pardoning the sinner, out of respect to the merit of Christ, acts as freely as if no atonement had been made; since the atonement made by Christ or the condignity of the merit, laid God under no obligation to discharge one sinner from his debt to justice, antecedent to stipulation: nor in the least alter the personal character of the sinner. Nor can God, consistent: with his justice, pardon, justify or save one sinner on account of the [Page 40] infinite merit of Christ, 'till the sinner believeth in Jesus; and then he treats him infinitely more favourably than his personal character deserves. But, the condignity of Christ's merit hath opened a way for the consistent exercise of this free grace to the sinner—but laid God under no obligation to exercise it to any one.

And I would here observe the distinction between free and sove­reign grace.

UNCONDITIONAL FAVOURS, to which the sinner can lay no claim on the score of justice, or by any promise of God made to him, are bestowed on him in the exercise of God's sovereign grace. Such are election, the gift of Christ, the revelation of the gospel; and the gift of the Holy Spirit in its internal influences, and all the means of grace, and the production of regeneration, conviction, repentance, faith and love in the soul; these are all unconditional favours; and bestowed on sinners in the exercise of sovereign grace, without respect to any moral qualification in them, as deserving these favours. But when the sinner by believing in Christ, hath complied with the condition of the covenant of grace, to which the promise is made—pardon, justification and eternal life, may be said to be bestowed in the exercise of free grace, more properly than sovereign grace. For the believer in Christ hath a right hum­bly to lay claim to the promise, and to plead the justice and faith­fulness of God, for the fulfilment of it. See 1 John i. 9. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness," i. e. If with penitent be­lieving hearts we confess our sins, God hath obliged himself in cove­nant to pardon, justify, sanctify and save us.

Thirdly. We may learn how the substitution of the Son of God, and his vicarious sufferings, and the imputation of his merit or righteousness to penitent, believing sinners, for their pardon, justi­fication and eternal salvation are consistent with reason and justice. Had God the Father, with his Son's consent substituted him to bear the individual penalty or punishment threatened to the sinner, in the moral law, and had the Father inflicted this penalty on his Son with his own hand, I do not see how this would have been consist­ent with reason or justice, or answered any ends in making atone­ment or satisfaction. I do not see how it could be any satisfaction to an infinitely wise and holy God to inflict any sufferings on his innocent, holy and infinitely glorious Son, with his own hard or im­mediate command. And indeed for God to reproach the divine character of his Son as the Heir of the kingdom, would have been as impossible as for God to deny himself. And if God had crucified his Son, how could sinners he told with truth or propriety, "Ye have taken and with wicked hands have crucified and slain the Prince of life? repent therefore," &c. As in acts ii. 37. And [Page 41] how would his being made a sacrifice for sin, have condemned sin, in devils and wicked men; as pregnant with mortal enmity to God's character and kingdom? And how did he endure the contradiction of sinners against himself?

But consider God the Son as being under the covenant of redemp­tion, as distinct from the moral law, and being substituted by the Father and his own consent to become a servant, to do and suffer what should fulfil the conditions of that covenant, and answer its requirements, in deciding this war; and here we shall see the agen­cy of God the Father—the agency of God the Son—and the dis­tinct agency of the enemies of truth and righteousness, in their pro­per light and importance. In this affair God the Father expresses his infinite benevolence in delivering up his only begotten, i. e. co-essential, infinitely dear, transcendently glorious, and divinely ex­cellent Son from his bosom, and setting him forth to be a propitia­tion for sin. God the Son displays his infinite grace and love in of­fering up himself, to become a victim and sacrifice, in the devil's kingdom. The enemies of truth and righteousness manifest their mortal enmity to God's character, as moral Governour, and the interest of his kingdom, and the infinite evil of sin, in its nature and tendency, in conquering and sacrificing the Son of God, and depriving him of his liberty, life and divine glory, as the Heir of the kingdom. God the Father declares his inflexible justice, in his insisting on an infinite satisfaction, before he pardons one sinner. God the Son makes this satisfaction, by declaring God's righteous­ness, and executing judgement on his enemies; and laying a foun­dation for the conviction and conversion of sinners, and the destruc­tion of satan's kingdom; and the increasing the moral kingdom of God in glory and felicity, to an infinite degree, by occasion of sin. And every one from among the children of men that believeth in Jesus, and receives by faith and love the atonement he hath made, may, out of respect to his merit, be pardoned, justified, and saved in the exercise of God's free and sovereign grace, consistent with his justice, and to the honour of his character, law and government. And though the curse that Christ was made for us, was not the individual curse threatened to the sinner, in the moral law, nor was it inflicted on him by the hand or command of his Father, yet, considering the dignity of his person, and the greatness of his hu­miliation in submitting to be conquered and slain, in such an igno­minious manner, on the cross, and in having his divine character reproached, and his divine glory eclipsed, by the insults of his own sinful creatures, that were enemies to truth and righteousness; the curse Christ was made, and the sufferings he endured were greater than the curse threatened to the sinner in the moral law; and more than equivalent in supporting the rights of government, and mak­ing [Page 42] atonement and satisfaction for sin. For, by this means God's justice appears inflexible and his truth inviolable, when his justifies the sinner that believeth in Jesus. And should any enquire, How doth the infinite evil of sin appear, in Christ's enemies conquering and slaying him, since his crucifiers did it through ignorance; they did not know he was the Lord of glory—but took him to be an imposter! how then doth their enmity in putting him to death ap­pear to be aimed against his divine character as Heir of the king­dom? To this I answer, That it is probable that many that had an immediate hand in his crucifixion, did not believe him to be the true Messiah, and Saviour of the world; if they had they would have committed the unpardonable sin in crucifying him. And therefore the Apostle tells them, "Ye did it ignorantly, as did also your rulers; repent therefore," &c. but though their ignorance alleviated their guilt, yet it did not excuse them, because they had sufficient means of knowledge, but their love of darkness and wicked­ness prevented their attending to these means; and in this consisted their condemnation. But though the immediate crucifers of Christ, did not know he was the true Messiah and Lord of glory, yet the devils knew it. "We know thee, who thou art, the holy one of God." And this is the language of the devil, as the prince of dark­ness, and god of this world; and the languege of his subjects and agents. "This is the Heir, come and let us kill him, and seize on the inheritance." And all Christ's crucifers were under the influence of the error and temper of the devil. And if the sin of devils contains in it mortal enmity to God's character, as moral Governour, and so is an infinite evil, pregnant with infinite mis­chief to being in general, the sin of men is the same. And if the sin of devils is condemned by the cross of Christ as an infinite evil, and so deserving of an infinite or endless punishment, then the sin of all mankind stands equally condemned; notwithstanding any deficiency of speculative knowledge or natural powers. And one great reason of Christ's being made a sacrifice for sin, was thus to condemn sin in devils, and wicked men, and so destroy the power of satan, over the hearts of men, and destroy him in a moral sense.

Fourthly. We may infer, from what hath been said, that the gospel must be of divine original.

Prophecies, and miracles afford us very strong and convincing proofs of this truth, and ought to bear great weight upon the mind. The prophecies, seem to be rather descriptions, and histories of past transactions than predictions of future events; and whoever attends to them properly, must be convinced that they are derived from supernatural inspiration. The miracles recorded in the New Testament were certainly a convincing proof to those that saw [Page 43] them, of the divine mission of Christ, and his Apostles; and come as well attested to us, as any other historical facts: as they were seen of numbers, and wrought on so great and wonderful an occasi­on. For it is in no wise incredible, that a supernatural revelation should be foretold, and inforced by supernatural means. And from this book, may be collected a system of morality or eithicks, which exceeds all others for its purity and perfection; and to which the wisest philosophers, of preceding ages, can make no pretentions. All its moral precepts are founded in reason—tend to improve our natures, and are conducive to the happiness of mankind.—Read the decalogue—And what other religion, besides the Christian, ever carried the moral virtues of piety to God, benevolence to men, justice, charity, temperance and sobriety to so high a degree of purity and perfection; and so severely prohibited the commission of the contrary vices, which tend to debase our natures, and by mutual injuries, introduce universal disorder; and consequently universal misery?

What other religion ever required of its votaries that humility and poorness of spirit, that forgiveness of injuries and charity to all men, as the best expedient to prepare them for the kingdom of heaven!—Read our blessed Saviour's sermon on the mount, and hear him say, "Blessed are the poor in spirit: for theirs is the kingdom of heaven.—Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." A new commandment give I unto you (saith our blessed Lord) that ye love one another, as I have loved you, by this shall all men know, that ye are my disciples, if ye have love one to another." And did he not speak as never man spake? And read the Apostle Paul's admirable description of charity; "Charity suffereth long and is kind; charity envieth not; cha­rity vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own, is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; bear­eth all things; hopeth all things; endureth all things.

But the prophecies and miracles contained in the scriptures, and the excellency and purity of the morals therein prescribed, though they are very weighty and good arguments, and demand our most serious attention and admiration, yet they are by no means the on­ly, or even the principal proofs of their divine origin. But, the principal and most conclusive evidences of the divine origin of the gospel, are the doctrines peculiar to divine revelation; such as the trinity of persons or agents in the divine essence—the apostacy of angels and man. The grand contest that commenced upon this [Page 44] apostacy between heaven and hell, concerning the truth and righte­ousness of God's character as moral Governour, and how this con­controversy hath been carried on from age to age; and how it was decided by God the Son upon the cross; and his resurrection from the dead; the appointment of the eternal Logos to engage in this controversy, when it was impossible for any other to decide it. The covenant of redemption, into which he entered with the Fa­ther, and the terms of that covenant. The incarnation of the Son of God, his amazing humiliation, arduous services and great suf­ferings; when he was made a victim and sacrifice in the devils kingdom; by which means he declared the truth and righteousness of God's character as moral Governour, and so made atonement, and paid the price of man's redemption, and opened a way for God to justify him that believeth in Jesus, consistent with his justice; and by the same means layed a foundation for the convic­tion and conversion of sinners, and to condemn sin as an infinite evil, pregnant with infinite mischief to God's character and go­vernment—and destroy satan in a moral sense, and finally ruin his kingdom and dominion over the hearts of men, and prepare the way for the manifestation of the righteous judgment of God at the last great day. And all that is required of sinners in order to their being interested in all the precious benefits of his purchase is com­prehended in faith, which is a self emptying, Christ magnifying and God exalting grace: which brings nothing but receives all of free and sovereign grace. In exercise of faith in the Mediator, the sinner gives up all created wisdom, and depends only upon divine revelation for direction. Gives up all righteousness of his own; and depends on the merit of Christ for righteousness and life, grace and glory. Gives up self government, and depends on Christ to rule in and reign over him, and expects to overcome his enemies only by the blood of the Lamb, and the testimony he holds.— Now these are things that no created benevolence could ever conceive, no created wisdom ever devise, or created power accomplish; and do as fully prove the divine origin of the holy scripture, as the marks of infinite wisdom, power and goodness manifested in the works of creation, do that this world is of divine original; and could not be planned or made by any creature: because no created wisdom or power is equal to such a production.

The devil never invented this plan of salvation; for it is sub­versive of his kingdom and interest. It is inconsistent with the character of any good creature to put such a cheat upon mankind (if he was able) as to attribute that to God, of which he himself was the author. But no created being was able to lay out such a plan, thus to display the perfections of God by the occasion of sin; and even render them more illustrious, than if sin had never enter­tered [Page 45] into his kingdom; and thus to bring the greatest good out of the greatest evil! bring righteousness out of sin, and life out of death! to conquer by being conquered, and slay his enemies by being slain by them! and by being sacrificed, to enter into his king­dom! at one and the same time to appear as a lamb, and a lion! a victim and a conqueror!

This plan of salvation hath never been corrupted; if it had, it never could have been rectified, and appear as it now doth, in its divine glory and perfection! Let any rational infidel read and un­derstand the gospel, and he will be obliged to confess, that not one doctrine it contains is repugnant to reason, but the whole is harmo­nious and consistent.

Infidels impute the mistaken notions of fallible men, and their corrupt explanations of the scriptures, to the scriptures themselves; and then villify and reproach the scriptures, as containing such un­reasonable doctrines; which is very unfair: It would be much more rational, if they would first study the scriptures, and well understand them, and the doctrines they contain, before they reject and villify them.

Fifthly, Let all be exhorted and prevailed upon to receive the a­tonement, and be reconciled to God immediately. God the Fa­ther hath manifested his infinite benevolence to sinners, and his willingness to be reconciled to them, and hath opened a way for reconciliation, consistent with his righteousness, by sending his Son to die.

The Son hath discovered his infinite love and grace to sinners, and his interest in the court of heaven, by making a complete atone­ment and satisfaction; so that the honour of his Father's law and government may be supported, and advanced, in the salvation of all that will receive the atonement. God the Father hath already received the atonement, and set to his seal, that he hath approved all that his Son hath done and suffered, as our Mediator and Surety. He hath raised him from the dead, and declared with a voice from heaven, that Christ is his beloved Son in whom he is well pleased; and commanded all to hear him and believe in him.

And all that remains to compleat the union is, that you give your hearts to Christ, and cordially receive Him as your Mediator, re­nouncing all merit or righteousness in yourself, and owning the sen­tence of the law just, and relinquish the kingdom of satan, and be­come Christ's friend, and lay hold on his covenant; and all that he hath done and suffered shall be made over to you for your everlast­ing advantage. These benefits cost the Father dear, and the Son dear; but they will cost you nothing: you may freely receive them, and they will become yours without money and without price: they are as free and unmeritted as to you, as if no atonement had been made: God requires no good desert in you, previous to your re­ceiving his Son.

[Page 46]And will you not heartily approve, and fall in with this way of salvation, which God in infinite love and wisdom hath provided for sinners? Will you not give your hearts to Christ, and declare him to be your beloved Saviour, in whom you are well pleased? Do not all created and uncreated glories center in him? If you reject the atonement, do you think you can devise some wiser, easier and bet­ter way of salvation than this? or that any other prince or saviour hath a better claim to your hearts?

Sixthly, We learn how impossible it is, that he who neglects this salvation, and finally rejects Christ Jesus, should escape the eternal wrath and vengeance of God. It is inconsistent with the righteous­ness of God, as moral Governor of the universe, that any such should escape. The righteousness of God (as we have observed) consists in his benevolence, justice and truth; and should he violate either of these he would cease to be righteous; and his government must fall into contempt among his subjects, and tend to annihilation. And this would introduce confusion and ruin into his moral kingdom. And if God should pardon one sin till adequate satisfaction be first made, he must violate his righteousness; for he hath threatened death to every sin: "The soul that sins shall die;" and his truth stands engaged for the execution of this threatening; and his truth must appear inviolable: and his justice, as well as his truth, de­mands that this threatening be executed; and this must appear in­flexible; for sin, as it is committed against God, and is pregnant with mortal enmity to his character, as moral Governor, and tends to dethrone him and ruin his kingdom, deserves an infinite or end­less punishment; and to remit this penalty in one instance of diso­bedience, is inconsistent with inflexible justice. And infinite bene­volence to his moral kingdom, and the best good of all the moral subjects of it, demands that the rights of moral government be sup­ported: for the whole of the peace and happiness of a kingdom de­pends upon the righteousness of the character, law and government of the Supreme Ruler. He must appear the same in execution that he is in legislation, or his government will fall into contempt a­mong his subject. And it was this that rendered an infinite atone­ment or satisfaction necessary, in order to open a way for God to exercise his mercy to sinners, consistently with his justice. Had not God set forth his Son to be a propitiation through faith in his blood, to declare his righteousness, he could not have justified one sinner consistently with his justice. But since Christ hath taken our law place, so as to make satisfaction for our sins, God can justify the greatest sinner that by faith in Jesus Christ receives the atone­ment which he hath made, as consistently as he can the most holy an­gel in heaven. And God's insisting on such an infinite satisfaction being made, and the sinner's being interested in it, before he par­dons him, declares that sin is an infinite evil in God's esteem; and [Page 47] that every sinner that is not interested by faith, in the satisfaction which his Son hath made, must suffer an infinite or endless punish­ment: for there is no way far the truth and justice of God in the threatening to be vindicated, and the rights of government to be supported, but one of these two—an infinite satisfaction, or an end­less punishment. And there was no being in the universe that could make this infinite satisfaction but God the Son; and it cost him his liberty, life and divine glory; which was an infinite sacrifice. And this was the only remedy. And the sinner can receive no be­nefit from the infinite satisfaction Christ hath made, any way but by being united to him, and one with him in a covenant relation. The rights of government must be supported by inflicting on all o­thers a punishment adequate to their crime. There is no other name or way in which we can be saved but by Jesus Christ; and if we neglect this way, and reject this Saviour, there remaineth no more sacrifice for sin. And in neglecting this way, we offer the greatest affront to God, who hath in infinite mercy provided this Saviour for us!—What a strange punishment, then, will be inflict­ed on them who despise and reject God's own eternal Son; turn a deaf ear to his gospel, and stifle and grieve his spirit! Verily, though he that believeth on him is not condemned, yet he that be­lieveth not is condemned already, because he hath not believed on the name of the only begotten Son of God. Unbelief, or rejecting Christ, is the formal cause of the sinner's damnation: It is that sin which binds the guilt of all his other sins upon him, and consigns him over to damnation. This sin not only procures damnation, but no damnation like it. Wherefore we may justly conclude, that whosoever finally neglects or rejects Christ and the common salvation purchased and offered by him to sinners, shall in no wise escape the eternal wrath and vengeance of God.

Lastly, Let all unregenerate, christless sinners, be exhorted, di­rected and prevailed upon, to attend to the gospel, and hear and understand the saving truths therein contained, and receive them by faith and love, as the only means of being made partakers of this salvation.

I have endeavoured to set before you, your own true character, as you are sinners in satan's kingdom and interest, in a state of en­mity and rebellion to God, justly condemned to eternal misery; helpless and hopeless in yourselves; destitute of all righteousness: dead in law, and spiritually dead; and entirely in the hands of a sovereign God.

I have represented to you the character of God, as he is infinite in his benevolence, and yet inflexible in his justice, and his truth is inviolable; and he will in no wise clear the guilty. And I have prohibited to you the character of Jesus Christ, as he is the true Messiah and the only Saviour of the world. And I have opened un­to [Page 48] you the only method by which you can be saved; the only me­thod that can afford the least gleam of hope to a convinced perish­ing sinner. And this salvation is brought to your very door by di­vine revelation; and put in the power of every sinner that lives un­der the light of the gospel, and hath capacity and opportunity to hear and understand the truths therein contained. God the Father hath devised this method of salvation; God the Son hath purchased it; and God the Spirit hath revealed it: and the ministers of Christ exhibit and explain it to you. But neither God the Father, Son, or Holy Spirit, or the ministers of Christ, can receive it for you. This must be your own act, as free and distinct moral agents. And it is the wisest, the easiest and best method, for the salvation of a sinner, that can be devised or desired. And if you understand, and cordially fall in with this method, you may be saved in a way that will bring honour to God's character, law and government.

But you will say, How can we be entitled to this salvation, since we have no righteousness of our own, and are dead in law? To this I answer, That the righteousness of Christ is sufficient to justify you in the sight of God, and free you from condemnation, and entitle you to this salvation. And you must come to Christ and receive his righteousness by trusting in his merit alone by faith. But you will say, How can we come to Christ, and by faith receive his righteousness? You tell us we are spiritually dead, and have no pow­er to change our hearts. And our Saviour tells us—"No man can come to me except the Father which sent me draw him."—To this I answer, That though you are spiritually dead, and have no power to change your hearts; and you cannot come to Christ un­less drawn by the Father; yet the spirit of God is able to commu­nicate spiritual life to your souls. And the Father is able to draw you to Christ, by his word and spirit of truth. And what you have to do is to receive this word and spirit of truth, by hearing and learning of the Father, by attending to the truths of divine revela­tion. We have no need to make use of any metaphysical distinction between natural and moral power, in order to understand our Sa­viour's meaning here, or to fasten blame upon the sinner that is not drawn by the Father, and so cannot come to Christ. The blame of the Scribes and Pharisees, is their not attending to divine reve­lation, and to the instructions of our blessed Saviour, and being taught of God; or hearing and learning of the Father: their inor­dinate love of worldly honour, and strong prejudices in favour of error, and conceit of their own knowledge and righteousness, kept them in ignorance of the truth of their own character, the character of God and his righteousness, and the character of Christ and the way of salvation by him. And it was impossible this ignorance, error and prejudice should be removed, and they brought to receive the truth in the love of it, and give up their own righteousness, and [Page 49] depend upon the righteousness of Christ alone for salvation, 'till they could be prevailed upon to hear and learn the gospel, and under­stand the truths of it. They erred, not knowing the scriptures: and it was not because God withheld any internal influences, or was wanting as to the means of instruction; but it was because they would not hear and learn the gospel, and receive the spirit in its vital influences, by obtaining the knowledge of the truth. Had they heard and learned of the Father, they would have received the spirit of truth; and the knowledge and spirit of truth could soon have removed their ignorance, corrected their errors, humbled their pride, mortified their self-righteous spirit, changed their hearts, and drawn them to receive his truth and righteousness, and eternal life, through faith in his name. But they perished for lack of know­ledge, because they would not hear and learn of God the Father— See John vi. 44.45.

It is the excellency of the holy scriptures, above all other wri­tings, that they contain and reveal to us the knowledge of this sal­vation: and it is the excellency of the gospel that it is the ministra­tion of the spirit to sinners, in its vital influences, by means of this knowledge. And it is this that causes the power of divine truth to be so omnipotent, when it takes hold of the mind. The words of Christ are spirit and life. And when divine truth enters the mind, how soon are the clouds of ignorance, darkness and error dispelled from the understanding? What divine light doth it diffuse through the soul? It gives life to the dead, and calls dead sinners from their tombs; and gives light to the blind. This divine truth converts the soul—makes wise the simple—rejoices the heart—enlightens the eyes, and endures forever. By receiving the knowledge of di­vine truth, the poor will find gold tried in the fire, to enrich them! The naked will find white raiment to clothe them! And the blind find eye salve to restore their sight! The truths of the gospel are a feast provided by infinite wisdom for hungry, perishing souls: and they are offered to all; and if sinners obtain the knowledge of them, they may expect that the spirit of truth will accompany them, and by his powerful influences, remove the corruption of the principle of the heart. Regeneration is produced in the principle of the soul, by an immediate, instantaneous, irresistible operation of the spirit of God: but to obtain this knowledge, is a work of time and pain [...]: and all such as arrive to a high degree of perfection in this know­ledge, free from errors and prejudices, before regeneration, will be full grown christians, and able also to teach others, upon their first receiving this saving change by the spirit of God. But such as have been regenerated forty years, but have made but small at­tainments in this orthodox knowledge of the scriptures, will be but babes in Christ, and novices in religion. "And when for the time they ought to have been teachers, they have need that one teach [Page 50] them again, which be the first principles of the oracles of God; and are become such as have need of milk and not of strong meat." See Heb. v. 12. But let their attainments in knowledge, before regeneration, be ever so high, unless they attain that pure know­ledge or understanding of the truths of the gospel, which is essential to salvation, all their attainments in knowledge will but serve to increase and aggravate their damnation. And they will not be able to excuse themselves by saying, that God withheld from them those influences of his spirit that were needful to change their hearts. For unless they first obtain this knowledge themselves, by attend­ing to the gospel, they have no reason to expect the spirit will ever change their heart. But the blame will lie at their own door for neglecting these means and opportunities. And never think you have obtained this knowledge 'till you find a love to the truth pro­duced in your hearts. And none may expect to receive the spirit in its vital influences, and a love to the truth, but those who first obtain this knowledge, in the exercise of their natural principles and powers. And this is called divine knowledge, as it is obtained only from the light of divine revelation, and not from the light of nature, by human reason. The moral law, and the light of nature, are a ministration of death and condemnation; but the gospel is a ministration of the spirit of life and of righteousness—See 2 Cor. iii. And this causes the gospel to exceed all other dispensations in glory. And it is by hearing the gospel, so as to obtain the knowledge of it, that the holy spirit of life is received by sinners—See Gal. iii. 2. And faith comes by hearing the word of God—Rom. x. 17. And all saving blessings are communicated to sinners through the know­ledge of our Lord and Saviour Jesus Christ. Through this know­ledge sinners receive the holy spirit, in its regenerating influences, and so are made partakers of a divine nature, and escape the cor­ruption of the world—See 2 Pet. i. 2.3.4.

After sinners have obtained this knowledge of the truth, and so have received the spirit of truth, in its vital influences, and are regenerated by the spirit, they have the love of the truth; and this is called spiritual knowledge, as it is produced in principle, imme­diately by the spirit of God, in what is called passive regeneration, and it is a sense of heart, or perception of the spiritual beauty and ex­cellency of divine objects, that are formed first in the understanding. But that knowledge, of which I am now speaking, is very differ­ent from this spiritual knowledge: and it is called speculative or doctrinal knowledge: and is not produced in the soul by the holy spirit in regeneration, as spiritual knowledge is; but by objective light let into the understanding, and it may be produced before the spirit is received; but spiritual knowledge cannot. And it is this speculative, divine knowledge of the saving truths contained in di­vine revelation, that the Psalmist esteemed above gold, yea above [Page 51] much fine gold. And the wise man commends so highly, in his writings under the name of wisdom and understanding, and exhorts sinners to seek to obtain, with the greatest vigour and perseverance. This is that knowledge which the Apostle Paul prefers to all the wisdom of this world, and all the knowledge of the learned Grecian and Heathen princes and philosophers. This is not the knowledge which man's wisdom teacheth, but which the holy ghost teacheth, not in regeneration, but in divine revelation.

This knowledge is called life eternal, by our blessed Saviour. And wherever this speculative divine knowledge is received into the soul, by saith and love, eternal life is already begun in that soul. And for the neglect of the means of obtaining this know­ledge, God had a controversy with his people; and for lack of this knowledge his people were destroyed; and for rejecting it, God rejected his priests, See Hos. iv. This was all speculative know­ledge of the scriptures, for these things could not be predicated of spiritual knowledge or love of the truth. And though this know­ledge and conviction of revealed truths, by means of which the spi­rit is at first received in its vital influences, is not in itself saving to the sinner that obtains it, 'till embraced by faith and love; but may be rejected by enmity and unbelief, and so increase his dam­nation: yet it is essential to the existence, exercise, and increase of every saving grace and virtue. There can be no saving con­viction, repentance, faith, love or spiritual knowledge, or well grounded hope, or joy, or happiness in time, or in eternity with­out it. Without it, sinners cannot move one step towards heaven; nor can saints grow in grace, or increase in happiness any faster than they grow in this knowledge.

And all who have capacities, means and opportunities, may ob­tain this divine knowledge before they receive the spirit in its re­generating influences, or have any saving change of heart, if they will but only apply their minds to the study of the gospel, as of any other book, and make use of those means and advantages for instruc­tion, that all may enjoy, who live in a land of gospel light. And it needs no very great capacities or great degrees of learning and know­ledge, in other things, in order to obtain this saving knowledge, if the mind be but free from error and prejudice. Not many wise men after the flesh obtained this hnowledge, in the days of our Sa­viour and his apostles; because they were so conceited of their own knowledge and goodness, and prejudiced in favour of error, that they would not attend to divine instruction. But babes and suck­lings and publicans and harlots and Peter's bearers, many of whom, it is probable, could not read a word, and had but small na­tural capacities, but free from prejudicies and errors, could obtain it in a short time, by attending in earnest to the means of instruction. And by obtaining this knowledge, they received the spirit, and [Page 52] were regenerated and converted by his preaching. And the first step that you must take, in order to your being made partakers of this salvation, is, to obtain this speculative knowledge of the truths contained in divine revelation. This is the key, by means of which, sinners enter into the kingdom of Christ; and till this is obtained, no sinner can enter the strait gate; or go one step to­wards heaven, or ever see, receive or enjoy any of the benefits of the gospel. But such as obtain this knowledge, are not far from the kingdom of God, but are lifted up to heaven, though they may be cast down to hell at last, for not receiving it with faith and love. But none may expect to receive the spirit of truth, or any saving change of heart by the influences of the spirit, or to receive the truth with faith and love, 'till they first obtain this speculative knowledge of the truth. And therefore, when God designs to communicate his spirit, in its vital influences, he first sends the means of this knowledge to that people, by the dispensers of the gospel; and in this way, he is often found of them that sought him not, and made manifest to them that asked not after him.

As in Ezekiel's vision, "whither the spirit was to go, there the living creatures went." These living creatures are the dispensers of the gospel; and these always go before the spirit of truth; that they may communicate the truth, and make manifest the savour of the knowledge of Christ, in every place. And where the teachers are essentially ignorant or erroneous in their instructions, they take away the key of knowledge from the people that depend upon their instructions. And they enter not into the kingdom of heaven them­selves, and those that are entering they hinder. And if sinners will neglect to hear and read and attend to the gospel, where it is dispensed in the power and purity of it, but will read corrupt books, and having itching ears, will run after ignorant, enthusiastic erro­neous, corrupt teachers, they must perish for lack of saving know­ledge, however learned and knowing they may be, in other things. "For, if the blind lead the blind they will both fall into the ditch." And though many may esteem this knowledge of salvation by the cross of Christ, unintelligible or mysterious foolishness, and so may perish in their sin, rather than attend to it, and seek to understand it; yet, it pleases God by the preaching of this foolishness to save them that believe. And it is the great business of the ministers of Christ to exhort, and stir up unregenerate, christless sinners, to at­tend and seek with the greatest earnestness and perseverance, to ob­tain this knowledge in the first place. Ministers cannot produce re­generation, love of the truth, repentance, faith or any grace in the hearts of sinners, by their instructions or exhortations; this is the sole work of the spirit: but ministers can communicate this know­ledge, and stir up sinners to obtain it. — But you will say, are not all these exercises and endeavours of the unregenerate, christless [Page 53] sinner in obtaining this knowledge sin? And does God require any such exercises and endeavours? To these objections I answer, that these exercises are not sin, in themselves considered. The sin of the unregenerate doth not consist at all, in their attending on means; hearing, and seeking, and praying, and crying for mercy, and deliverance from hell, only from natural principles. Their sin doth not consist at all in the light or knowledge of the truth, which they obtain, before regeneration, but only in that enmity and unbelief which attends these exercises and endeavours; the strength of which increases, as their light and knowledge of the truth increases. And more sin may attend the exercises of re­pentance, faith and love, in true believers, than attends the hear­ing, praying and seeking of the unregenerate; so that when we exhort unregenerate sinners to exert these exercises and endeavours, while they have a wicked heart, we no more exhort them to sin, than we exhort them to sin, when we exhort them to repent and be­lieve, &c. when we know that great enmity of heart to God, and aggravated sins will attend these exercises. And it is no more for, or on account of the moral goodness that there is in faith, that the righteousness of Christ is imputed to the believer; than it is for, or on account of the moral goodness that there is in the hearing, praying, and seekings of the unregenerate, that the holy spirit is communicated to them. And God can as consistently communi­cate the holy spirit, in its vital influences, to the unregenerate sin­ner, in consequence of his obtaining this orthodox knowledge of divine truth, and crying for mercy, as he can impute the righte­ousness of Christ to the believer, in consequence of his faith in Christ. In Psal. cvii. 6.13.19.28. we have instances of re­markable temporal deliverances granted to sinners in consequences of their prayers and cries to God for mercy, when it doth not ap­pear that their cries or prayers, proceeded from love or friendship to God; but purely from their sense of their own danger, and con­viction that there was no help for them but in God alone. And though this is act a moral, yet it is a natural preparation in sinners to receive mercy from God.

And God doth require these exercises and endeavours of the un­regenerate. For this orthodox knowledge is as essential to saving repentance and faith as love is. And therefore, when God requires repentance and faith, he necessarily requires this knowledge, and every exercise and endeavour of obtaining it; and every thing that is essential to these graces, as much as he doth love, or the exercises of the graces themselves. God never required a sinner to repent and believe without this knowledge, for this would be a natural impossibility. And the soul cannot be good without know­ledge, or have any holy exercises. And for any to say, they exhort [Page 54] sinners to repent and believe, but they do not exhort them first to obtain that knowledge which is essential to repentance and faith, is a solecism in speech. And moreover, God expresly commands sinners to exert those exercises and endeavours, which they may exert before regeneration; and which they must exert in order to obtain this knowledge, before they can receive the spirit of truth, or have any saving change. God calls upon the whole world to hear his word, Jer. xxii. 29. "Oh! earth, earth, earth, hear the word of the Lord."—And he expresly commands the worst of sinners to hearken to him without any mention of their previously having a good heart. See Isa. xlvi. 2. "Hearken un­to me, ye stout hearted sinners that are far from righteousness." And our blessed Saviour exhorts the self-righteous Pharisees to search the scriptures, in order to find eternal life. And numerous texts might be quoted, in which such exercises are required, and en­joined by God himself, as unregenerate sinners may perform with­out doing any duty acceptable to God. And sinners are condemn­ed, and deprived of great favours, for not exerting such exercises and endeavours. But we cannot find one instance in the gospel where God forbids these exercises, and commands sinners, first to obtain a good heart, to love him, and a righteousness of their own, or any morally good qualification, before they hear and under­stand the gospel—and seek and pray and cry for mercy. But sin­ners are expressly exhorted to come to this fountain of knowledge and grace, without money and without price. Sinners should come empty handed, deeply sensible that they have no righteousness, no good heart, no moral qualification to bring with them; and utterly unable to change their own heart, or exercise love, or any grace: sensible that they are wretched, and miserable, and poor, and blind, and naked; and cry unclean, unclean— God be merciful to me a sinner! They must come to receive that which is freely given, and not to earn or purchase it with their good heart or good works. To say, I do not exhort you to come to hear the word, unless you come with a good heart, is legal preaching; and exceeding dangerous to the souls of sinners: and tends to discourage the use of means, and tends to banish the knowledge of the gospel, and all true religion out of the world.

Supreme love to God, and perfect sinless obedience to his will, were required in the covenant of works, as duties, and the condi­tion of eternal life. But hearing and obtaining the knowledge of of the gospel, conviction and repentance of sin, and faith in the Mediator, or love to God, or any act of obedience, are not requir­ed under the gospel as duties or conditions of obtaining the holy spirit, in its vital influences, or of pardon, justification and eternal life, but only as graces or the means of receiving these benefits. [Page 55] And shall we exhort sinners first, in the neglect of these means, to wait 'till they receive the holy spirit, and a good heart, and then to hear and use the means appointed by God, in the use of which they are to receive them? Is not this to pervert the order that God hath established? Faith comes by hearing: but shall sinners be exhorted to wait for faith before they hear?—The spirit comes by hearing, but shall sinners wait 'tilll they receive the spirit be­fore they hear? or shall sinners be told that there is no probability of receiving the spirit or faith by hearing, unless they first have that good heart which the law requires?

But you will say, If unregenerate sinners may do that before re­generation, by which the holy spirit is received in its vital influ­ences, and so hath a connection with eternal life, will they not have reason to boast as making themselves to differ from those who do not obtain salvation?—To this I answer, That the Apostle clears this objection—See 1 Cor. iv. 7. "For who maketh thee to dif­fer from another? And what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?" If we do not earn, procure, merit or purchase any fa­vour, by all we do, but only receive it, as a beggar doth a free gift, what reason have we to glory or boast as if we made ourselves to differ from others, who do not receive it? If we procured, pur­chased or meritted it by what we do, then we should have whereof to glory. The truth, the spirit, the Saviour and his righteousness, and pardon, justification and eternal life, are all procured by God, and sent down from heaven in the gospel; and sinners have nothing to do but to receive them as they are therein offered, by receiving the knowledge of the truth; and this none can do for them. But their merely receiving them by hearing and by faith, gives them no reason to boast or glory. It is by hearing and by faith, that salva­tion is received, that it may be by grace; and thus the Apostle ar­gues, Eph. ii. 8.9. By grace are ye saved through faith, and therefore not of yourselves; salvation is the gift of God. Not of works lest any man should boast. We do not change our heart our­selves, nor work faith in ourselves, nor work out any righteousness of our own, but they are all the gift of God, and the work of his spirit.

Hath a condemned rebel any reason to glory, when a pardon is offered to him freely by his prince, and the prince inclines him to embrace it, (upon his hearing it) merely because he received and heared it? It is true, if he never had heard and understood it, he never could have felt the influence of the truths contained in it; but this gives him no reason to boast.

But you will say, Is there not danger of promoting and encoura­ging a self-righteous spirit by such exhortations?—To this I an­swer, [Page 56] That such as are directed, exhorted, and prevailed upon to at­tend, hear, and understand the truths of the gospel, so as to obtain this speculative, orthodox knowledge, and under the direction and influence of this, are praying, seeking, and crying for mercy, are in no danger of entertaining a self-righteous spirit: but it is those who cannot be prevailed upon to attend, hear and understand, so as to obtain this knowledge of the truth, that are in danger of this. The reason why the Pharisees, in our Saviour's time, entertained such a spirit, was their ignorance of the gospel method of salvation. And the reason why the Jews in the Apostle's time indulged this spi­rit, was their lack of this knowledge; and they could not be prevail­ed upon to hear and learn, so as to obtain it. The reason why they went about to establish a righteousness of their own, and did not sub­mit to the righteousness of God, was because they were ignorant of God's righteousness, as revealed in the gospel—See Rom. x. 3, Remove this ignorance, by obtaining this orthodox knowledge, and a self-righteous spirit will be soon cured; but it cannot be cured without this.

But you will say, Are there any promises made in scripture to these exercises and endeavours of unregenerate, christless sinners? And if not, what encouragement have they to exert them?—To this I answer, That I grant there are no absolute promises made to these exercises and endeavours, and there is no indissoluble connection between sinners exerting these exercises and endeavours, and their obtaining any saving benefit: yet there is such a probable connection as gives them sufficient encouragement to exert them in the most vigorous and persevering manner, in order to obtain this orthodox knowledge of the truths of divine revelation, free from errors and prejudices; since this is the only way in which salvation can be re­ceived by sinners. And if they receive it not in this way, they must perish for the lack of this knowledge. Do we not all exert our endeavours in worldly concerns upon such a probability? Doth not the farmer rise early, and set up late; till his land, and plant and sow? Doth not the merchant venture his whole interest to sea, and the soldier face death in all its formidable shapes, upon a less probability? And is not this accounted a part of wisdom in them? And is it not then a part of wisdom in perishing sinners, to use those means, and improve those opportunities, in the use of which alone, they can expect to receive the salvation of their souls? When the probability of obtaining in this way is so great, and the conse­quences of their obtaining or not obtaining are so very important. If sinners watch daily at wisdom's gates, and wait at the posts of her doors; if they attend to the holy scriptures, and incline their ear to wisdom and apply their heart to understanding; if they seek her as silver and search for her as for hid treasure; they need not [Page 57] fear but they will obtain this orthodox knowledge: and if they ob­tain this knowledge of salvation, there is a great probability that they will obtain the salvation itself. There is a great probability (if not a certainty) that by obtaining this knowledge of the truth, they will receive the spirit of truth; and so convictions, repentance, faith and love, through the influences of the word and spirit of truth, and then eternal life will be begun in their souls. And it is highly probable, that not one in ten thousand, who have obtain­ed this knowledge free from essential errors, in this life, ever fail­ed of eternal salvation: and, perhaps, none ever fail but such, as through an inordinate love of the world, and of error and sin, and out of enmity and malice to the truth itself, sin wilfully after they have received the knowledge of it; and to them there remains no more sacrifice for sin. And if any think they have obtained this knowledge, when they do not feel these effects upon their souls, they deceive themselves: for our Saviour tells us expressly, "Every man, therefore, that hath heard and learned of the Father cometh unto me."—See John vi. 45.

But you will say, If this speculative knowledge of the truths con­tained in divine revelation, must be obtained, before any one can receive the holy spirit in its vital influences, so as to be regenerated, or exercise repentance, faith, love, or any saving grace, what be­comes of infants, who die before they are capable of receiving this knowledge; and of heathen, who have not the means of this know­ledge?—To this I answer, That we have an account in scripture, of a certain supernatural, spiritual change, of which all the corrupt race of Adam must be the subjects, before they enter heaven: all that die in the moments of death, and all that shall be alive and re­main, till the second coming of Christ, at the sound of the last trum­pet: and all who are the subjects of this change, at death, in the moment in which the union between the soul and body is dissolving, all moral corruption and evil shall be removed from the soul, and it shall be made perfect in holiness, and prepared to pass immediately into glory. And in order to the producing this change, no know­ledge of the truth in the understanding of the subject of it, is neces­sary; but it is produced by the immediate almighty power of the spirit of God. And the believer in Christ, who hath by faith in his merit given up himself and offspring to God, according to the covenant of grace, hath as good a foundation, from the declarations and promises of the covenant of grace to hope, that his infant child, that dies before it is capable of receiving the knowledge of the truth, may be the subject of this change as himself, who hath re­ceived the knowledge of the truth. But none have any warrant from scripture (that I can see) to expect any other saving change will be produced in their own souls, or the souls of their children that [Page 58] live to be capable of moral exercises, unless they first attend to the truth, as it is in Jesus, and receive the speculative knowledge of it, in some degree, so as to receive the spirit and exercise faith in the atonement. I doubt not but God is able, before death, to rec­tify the principle, and change the heart of those who have no degree of this knowledge in their understanding: but I do not find that he hath any where declared in his word that he will; and I know of no instance in which he hath done it: for tho' it is said concerning Jeremiah, that, before he came forth put of his mother's womb, God sanctified him, and ordained him to be a prophet unto the na­tions. And concerning Paul, that God seperated him from his mo­ther's womb to reveal his Son in him; yet these declarations do not imply that either of them were regenerated in their infancy; but only that they were by divine appointment seperated, sanctified or set apart to office. But it appears inconsistent with the method of divine operation, to produce a principle of spiritual life in the soul long before provision is made for the support of it, by the know­ledge of the truth. And if this moral corruption is removed, by the spirit of God in infancy, then such a child is free from original sin and moral corruption, and different from the rest of mankind, none of whom are freed from it till death.

But I think parents have no warrant from scripture to hope that any of their children, that live to be capable of receiving this know­ledge, will receive the spirit, or be regenerated, till this knowledge of the truth is obtained by hearing and learning instruction from the word of God.

And it is of the last importance, in this view of the matter, that parents begin early to instruct their children, and indoctrinate them in the truths of the gospel, as they value their souls; and use these best endeavours to prevent their minds being corrupted by reading [...]ad books, and hearkening to instructions which tend to prejudice their minds against the truth, and the orthodox ministers of the gos­pel. Parents should train up their children in the nurture and ad­monition of the Lord. "Whom shall he teach knowledge? (saith the prophet) Whom shall he make to understand doctrine? Them that are weaned from the milk, and drawn from the breasts; for precept must be upon precept; precept upon precept; line upon line; line upon line; here a little and there a little."—Isa. xxviii. 9.10.—And if parents would thus train up their children to at­tend, hear and learn the truth, which is the way in which they should go, they have great reason to hope, that they will receive the Knowledge of the truth, and the spirit of truth, and the love of the truth; and when they are old they will not depart from it. Some children have obtained so much knowledge of the truth at four years old, as hopefully to receive the spirit in its saving influences; where [Page 59] their attention to the truth hath been excited, in such early life, by the conversation of those under convictions, and serious impres­sions.

And children should consider of what importance it is, in this view, to attend to religious instructions in early life; when their minds are most free from prejudices and errors. And then it may be said of you that are young, to your great honour and everlasting happiness, as it was of Timothy, That from children you have known the holy scriptures, which are able to make you wise to salvation, through faith which is in Christ Jesus. But if you will not attend and obtain this knowledge now, you will mourn at the last, when your flesh and body is consumed, saying, "How have I hated in­struction, and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined my ear to them that instructed me? (I was whispering, or laughing, or sleeping, or my eyes and heart were wandering) and I was almost in all evil, in the midst of the congregation and assembly."— See Prov. v. 11 &c.

But to return from this digression. As to the heathen, or those who have not the written word; though God is under no obligati­on to send the means of knowledge to any people, yet, the apostle assures us, that the gospel hath been preached to every creature which is under heaven—See Col. i. 23. "And have not they all heard (saith the apostle) their sound went unto all the earth, and their word unto the ends of the world."—See Rom. x. 18. So that all nations may have the means of knowledge, though they have not the written word. But such as have not capacities, means or opportunities of obtaining this knowledge, will not be condemned for not receiving the spirit, or not repenting, or not believing in Christ; but for the want of that principle of love to God, and obe­dience to his will, which is required in the moral law, or in the law of nature, written on men's hearts. But all those who are favoured with the gospel, and have capacities to obtain this know­ledge, and do not improve the capacities, means and opportunities they have, will have this for their aggravated condemnation; that light is come into the world, and they have loved darkness rather than light, and would not come to the light.

But to conclude, We are all sensible that ignorance of the sav­ing truths of the gospel prevails at the present day; notwithstand­ing all the means of knowledge we enjoy. And by reason of this ignorance and error is overspreading the christian world like a flood: and iniquity abounds; and the love of many waxes cold. And what method shall be taken for a remedy? The only probable method is this; The ministers of the gospel, like the living crea­tures in Ezekiel's vision, must take the lead in this affair. They must wake up, and preach the law, and gospel distinctly; and [Page 60] not blend them together; but rightly divide the word of truth, and exhort, and stir up the attention of sinners to the truth, by the manifestation of it to every man's conscience; and by this means remove the darkness, and ignorance and error that overvails their their understandings, and communicate to them the true know­ledge of the scriptures: for this is not the work of the spirit, but of the word of truth. And withal pray earnestly that the law may prove a ministration of condemnation and death to their sins; and the gospel a ministration of the spirit, of righteousness and life to their souls. And then exhort sinners under these blessed influen­ces, to repent of sin, believe in Christ, love God, and bring forth the fruits of the spirit.

Should we excite in sinners minds strong conditions of their sin and danger, by setting before them the terrors of the law, and exhorting them to repent; yet unless by obtaining this knowledge of the gospel method of salvation, ignorance and error are remov­ed from their understandings, they will be in imminent danger of settling down on a false foundation; and receiving a false hope and joy; notwithstanding any internal influences of the spirit that they can receive by hearing the law. To attend to the gospel, and read it, and hear it preached; and seek to have a right un­derstanding of the truths contained in it; is the first and principal direction to be be given to sinners, that are under awakenings and convictions. For by the knowledge of the truth, the spirit must be received, in its regenerating influences; and this knowledge must lay the foundation for the exercise of every grace in the soul. And the hope and joy of sinners, if not founded in the knowledge of the truth, will finally leave them ashamed.

If we are wise preachers, we shall teach the people knowledge. And if we are pastors according to God's heart, we shall feed them with knowledge and understanding: and with Paul, we shall reason with them out of the scriptures. And to arrest their attention, we are not first to address ourselves to their love of the truth, but to their fears of hell; and endeavour to convince them of the necessity and importance of their receiving the knowledge of the truth, as the only means of preserving the life, and restoring the health of their precious and immortal souls. And sinners must hear and seek to obtain the knowledge of the truth with silent attention; and de­pend on the word, and spirit of truth to move their affections; excite convictions, repentance, faith and love in their hearts; and then they will be genuine.

And all sinners, who have capacity, means and opportunity of obtaining this knowledge, are under infinite obligation to repent of sin, believe Christ Jesus, and love God, and give themselves up to him with all their heart immediately, and be baptized, and come [Page 61] to his table; and their want of this knowledge doth not excuse their neglect one moment. Jesus Christ and his apostles exhorted sinners to repent, believe and love God, and become friends to Christ immediately, and made no allowance for their want of know­ledge; though it is essential to the exercise of every grace.—But instead of making the want of it an excuse for their continuing impenitent and in unbelief, under the light of the gospel, they con­sider it as the formal cause of their blame, and most aggravated condemnation.—And they exhort them to repent and believe im­mediately, though at the same time they let them know that they cannot come to Christ 'till they hear and learn of the Father. But their not hearing and learning and obtaining this knowledge, where they have the means, is no excuse for their impenitency and unbelief.—And their hearing and learning and obtaining this knowledge, will not save them in their impenitency and unbelief, or be any alleviation of their condemnation; but will greatly ag­gravate it if they finally perish.

The holy scriptures are a compleat and perfect rule; and the only rule to direct sinners to happiness; as you may see, 2 Tim. iii. 15.16.17. Let no man, therefore, that desires to be a preacher of the gospel, depend on the light of natural reason, or on human wisdom, or on the internal light or influences of the holy spirit in regeneration, or on his spiritual knowledge or love of the truth, or on any new revelation, to teach and instruct him what to say, in or­der to excite affections in others: but first seek to obtain this ortho­dox knowledge of the holy scriptures, which Timothy had before he was regenerated; and keep up his attention to this, 'till he finds he hath obtained a large degree of it, and also received the holy spirit in its vital influences, and the spiritual knowledge, or love of the truth, and saving faith in Jesus Christ; before he begins to preach: for the light of natural reason, or human wisdom, or this internal light or love of divine truth, qualifies no man to preach the gospel, unless he first obtain a good degree of this orthodox know­ledge of the holy scriptures. "To the law and to the testimony, if they speak not according to this word, it is because there is no light in them."—Isa. viii. 20. For ministers to tell their own ex­periences, or the experiences of others, or dreams or visions, and impulses and feelings, to excite affections in others, is not preach­ing the word of God, which is the only infallible rule; but such preaching causes people to err and think light of the word of God, and forget his name—See Jer. xxiii. 26.27.28, "The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully: what is the chaff to the wheat? saith the Lord. Is not my word like a fire? saith the Lord; and [Page 62] like a hammer that breaketh the rock in pieces?" By this rule, every spirit must be tried, to know whether it be of God or not. "The law of the Lord is perfect, converting the soul—Psal. xix. 7.

By the law of the Lord here, we are not to understand the moral law exclusive of the gospel; but the word of God including both: for the moral law is only a ministration of condemnation and death, and all that this law can do, is to convince and condemn the sinner: it cannot convert without the gospel, which is the only ministration of the spirit, of righteousness and of life; and unless a sinner hath the knowledge of Christ, and faith in him, he never will be converted from the love of sin to the love of holiness, by the preaching of the moral law. It is only where the gospel comes that sinners are re­generated and converted.

But if deists or infidels, arians, socinians, self-righteous moral­ists, anti-nomians, universalists and enthusiasts, who are led away by such errors and delusions at the present day, could but be pre­vailed upon, so to attend to the gospel as to obtain an orthodox knowledge and understanding of it, what a great alteration it would cause in their minds? How soon it would remove their ignorance, errors and prejudices; humble their pride, overcome their enmity, mortify their self-righteous spirit, convert their souls, and make them wise to salvation? But if they cannot be prevailed upon to at­tend to the gospel, and understand the truths of it, they must perish for lack of this knowledge and conviction, tho' they have means in plenty, because they will not make use of them!

And sinners, by turning a deaf ear to the truths of the gospel, shut­ting their eyes against the light, and rejecting the means of know­ledge, vex the holy spirit of God, stifle his blessed motions on their hearts, quench his influences, and send him away grieved; and so reject God and Christ, and his gospel, and judge themselves un­worthy of eternal life; and provoke God to say, "My spirit shall no longer strive with them; but I will give them up to their own hearts lusts, to walk in their own counsels."—See Psal. lxxxi. And God will become their irreconcileable enemy, and fight against them; and swear in his wrath, that they shall never enter into his rest. "And because they received not the truth in the love of it, that they might be saved, God shall send them strong delusion, that they should believe a lie; that they all may be damned who be­lieve not the truth; but had pleasure in unrighteousness." And when they go down to hell, their neglect of particular opportunities of attending and seeking will haunt their guilty consciences for ever and ever. And they will not be able then to relieve their minds by casting off any blame from themselves upon the decrees of God, as the cause of their not being regenerated and saved— [Page 63] To say, the reason why they were not regenerated was, because they were not elected, or because they were decreed from all eter­nity to damnation; and therefore God could not regenerate them, would be blasphemy against God; —since the only cause will appear to be, their not improving their capacities, means and opportuni­ties of attending to the holy scriptures, so as to obtain the know­ledge of the saving truths therein contained, or rejecting them with enmity and malice.

And how great must be the sin and guilt of those, who say any thing that tends to discourage unregenerate sinners in using the means, or attending on a preached gospel? Such are accessary to the great evil of destroying souls; by causing them to provoke God to withdraw his holy spirit.

And what great reason have sinners to condemn themselves, and lament their folly, that they have neglected so many means and op­portunities of obtaining the knowledge of these divine and sav­ing truths!—And for the time to come to double their diligence!

And if you want evidence for faith, look into the word of God, and see how all the types and prophecies are fullfilled in Christ. The types have a peculiar respect to his being delivered up by his Father; and offering up himself, his liberty, life and divine glory; to be conquered, slain and reproached by his enemies, and so by them be made a victim and sacrifice. And the prophecies have a peculiar reference to his conquering and slaying his enemies, by means of his being thus conquered and slain by them; and so final­ly making them his victims and sacrifice. And who could have pointed out this wonderful affair, in such a clear manner, in such early ages, but a God of infinite wisdom? Attend to this plan of salvation, and you will find it carries its own evidence with it. Ob­tain the true knowledge and understanding of it, and see what a strange effect this knowledge and conviction of divine truth will have upon your minds; when attended with the spirit of truth!—What a wonderful effect it had upon the mind of Soame Jenyns, Esq. He was once a strong deist, but he tells us, that when he ap­plied his mind to the study of the holy scripture, "on a candid in­quiry he soon found that its pretensions of a supernatural revelation from God were founded on the most solid grounds." And what a wonderful effect hath this knowledge had upon the minds of igno­rant, erroneous, self righteous and stout hearted sinners, that were far from having a good heart, or any righteousness that could save them, when they first attended to it?

And if you want power and strength to remove the moral corrup­tion of your hearts, and enable you to repent of sin, and believe in Christ, and work out your own salvation: attend to the gospel; [Page 64] hear and understand the truths therein contained. This is the on­ly way to have the spirit of God work in you, to will and to do, of his good pleasure. It is only through the knowledge of the truths of the gospel that you can receive from God grace to pardon or strength to help. You can derive no saving influences but in this way.—O prize divine revelation! Bless God for the gospel! give heed to it, as to a light that shines in a dark place! On the word of God you must trust. On this you must found all your hopes. From this the believer derives all his comforts—all his strength and all his joys! Improve the gospel, as you value your souls eternal peace and happiness. Sell all to purchase this field, which con­tains this treasure of great price! Love to the word is the best evidence of love to God.

And if you want motive to repent and believe, attend to the truths of the gospel. The gospel contains sufficient motives, and they will prove effectual if you attend to them; and they are accompanied by the efficacious influences of the spirit of God: and you cannot expect these efficacious influences in any other way, but by ob­taining this knowledge.

And will you neglect and misimprove all your present privileges and opportunities of receiving this great salvation, upon a vain presumption that you will have another state of probation, and time of trial, after this life is ended? And that your punishment will not be eternal though you die under the power and guilt of sin, in impenitency and unbelief.—It is very evident that the doctrine of universal salvation, or another state of probation for sinners is not from God; and is not contained in divine revelation—Christ and his apostles never preached it; if they had, the contrary doc­trine never could have had such a spread in the world; nor would they have been persecuted as they were; because this doctrine is so agreeable to the corrupt taste of mankind, and gives them such a high security for another world; that they would have held fast the doctrine upon so great an authority, and carressed the dispensers of it. And if it had been true, undoubtedly our blessed Saviour could and would have taught it plainly, without any reserve, Jesus Christ taught the contrary. He declares, that he that believes not shall be damned. But as the devil contradicted the express decla­ration of God to our first parents; so he doth now the express decla­ration of our blessed Saviour.

But if what hath been said upon this subject is true, sin is an infinite evil, and the sinner doth deserve an endless punishment, and God cannot remit it consistently with his righteousness, as mo­ral Governour, unless the sinner is united to Christ by faith and so interested in that infinite atonement and satisfaction which [Page 65] he hath made at such an infinite expence. And sinners may re­ceive this atonement new, if they will; and it is sufficient for all. And the offer is made to all that hear the gospel. And all that have sufficient capacities, means and opportunities to obtain the knowledge of it must be without excuse, if they do not believe in Christ, and receive this salvation immediately. And if they will­fully misimprove. all these now, what reason can be given why they should have another state of probation; God hath no where revealed any other state of probation; and reason forbids there should be another. And all the perfections of God stand opposed to it. God hath declared in his word, that whom this state is at an end with sinners, his spirit shall no longer strive with them. He that is filthy must therefore remain so still. And that sinners are exposed to eternal damnation; and that their punishment shall be everlasting and have no end, cannot be expressed in any stronger terms, of which we can conceive. The eternity of sinners torments are expressed in the same words by which the eternity of God's existence, and the duration of the saints happiness in heaven are expressed. And had God revealed another state of probation for those who are disposed willfully to neglect and misimprove the present, he must future state the whole design of this state. And you cannot expect any future state of probation, unless God should deny himself, prove false to his threatening, and flexible in his justice, and unkind to the loyal subjects of his kingdom; by destroying the very foundation of moral government. But if you believe not, "God abideth faithful, he cannot deny himself."

And is it possible that Doctor Chauncy, with all his learning, and corrupt criticism—or that the deists, and universalists can persuade men, that have the holy scriptures in their hands, and are endued with reason and understanding, capable of judging and de­termining what is best, to believe that they are acting a wise part, when they willfully neglect and misimprove the present glorious opportunities and advantages for securing to themselves a blessed immortality; upon the presumption, that God will grant them an­other state of probation; if they wilfully abuse this!—But O look forward to the great day—when Christ shall be revealed from heaven to take vengeance on them that now know not God and obey not the gospel of our Lord Jesus Christ, who must be punished with everlasting destruction from the presence of the Lord and the glory of his power!

And do you not believe there will be such a day! when the heavens shall be on fire, and the elements shall melt with fervent heat, and the earth and all things that are therein shall be burnt up. And the Judge shall descend, with all his angels; and the [Page 66] trumpet shall sound, and the dead shall be raised, and all nations shall be gathered before his august tribunal; and the righteous shall be placed on his right hand, and the wicked on his left—and each one hear his final and irreversible sentence proceed from his mouth!

And oh how happy will be your case then, if you shall be found to have so well improved your present opportunities, and state of pro­bation, as to receive the knowledge and spirit of truth, and the Sa­viour; and be cloathed with his infinite righteousness and merit, and adorned with the graces of his spirit? Then will you lift up your heards with joy, at the prospect of your compleat redemption from all sin, sorrow and death! Then will you hear that heart-re­viving sentence, "Come, ye blessed of my Father, inherit the king­dom prepared for you from the foundation of the world" And them you will be admitted into the joy of your Lord; where you will spend an eternity in singing anthems to Him, who hath loved you and washed you in his own blood from all your sins. To which blessed state and employment, may God of his infinite mercy, in Jesus Christ, bring us all. AMEN.