A sermon to swine: from Luke xv. 16. : [One line from Luke] : Containing, a concise, but sufficient answer, to General Allen's Oracles of reason. / By Common Sense, A.M.

A Sermon to Swine. LUKE xv. 16.

And he would fain have filled his belly with the huſks that the Swine did eat.

IN the beginning of this paragraph, our bleſſed Saviour tells us, "A certain man had two ſons: And the younger ſaid unto his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living." By theſe two ſons, we underſtand the whole church of God, conſiſting of Jews and Gentiles. By the elder ſon, we are to underſtand that part of the viſible church, which continued where divine revelation was ſupported. By the younger ſon, we underſtand that part of the church that wandered off from God's houſe, and the reſt of the church, till they loſt the means of the knowledge of divine revelation. For by the goods the father divided to his ſons, we are to underſtand the truths contained in divine revelation, and the means of coming to the knowledge of thoſe truths—and this was the ſubſtance the younger ſon waſted. And the famine that aroſe in that land, was a famine of hearing the word of God—a want of divine revelation.

BUT yet it ſeems this younger ſon retained a great degree of the light of natural reaſon, ſo that he was able to feed ſwine, i. e. to inſtruct others in thoſe truths which the light of nature dictated.

THE Citizen to which he joined himſelf, is generally thought to be the Devil; who may, with great propriety, be called a Citizen; as his kingdom is called the great City—that is ſpiritually called Sodom and Egypt—where, alſo, our Lord was crucified. Rev. xi. 8.

THE fields into which he ſent him, were thoſe parts of the devil's kingdom which were overrun with darkneſs, error and wickedneſs. And he was to teach them the oracles of reaſon, or direct them to happineſs by the light of nature, and cauſe them to reſt eaſy without divine revelation. But the Prodigal was convinced, that reaſon, or the light of nature, were not ſufficient, without divine revelation, to direct ſinners in the way to future happineſs, in the favour of God. He therefore began to be in want of a better and more certain rule: But yet he would fain conſider reaſon, or the light of nature, ſufficient; and endeavoured, by this means, to eaſe his conſcience and ſupport his hopes —this is implied in our text.—But when he came to himſelf, to ſet reaſon to work, he bethinks himſelf of his father's houſe, the church of God, the pillar and ground of truth; and ſays, "How many hired ſervants of my father have bread enough, and to ſpare, and I periſh with hunger."

BY this bread in his father's houſe, we are to underſtand the truths contained in divine revelation, in oppoſition to the dim light of nature: And by the hired ſervants, we are to underſtand all thoſe who are favoured with divine revelation, as a miniſtration of the ſpirit, but yet are not regenerated and made true believers, and the ſons of God, by the word and ſpirit of truth; but are ſeeking to earn heaven by their obedience to the precepts of the goſpel, without depending upon the righteouſneſs and grace of Chriſt alone for ſalvation.

BUT the words being thus opened, I purpoſe, i • •• eating upon them, to obſerve the following method, 1ſt. CONSIDER the huſks here mentioned. 2d. THE ſwine that feed on theſe huſks. 3d. WHAT is implied in eating them. LASTLY, make improvement.

I MEAN to ſtudy brevity in every part, leſt I ſhould weary your patience, and loſe your attention.

FIRST, then, let me draw your attention to the huſks here mentioned.

BY theſe huſks (as we before obſerved) we are to underſtand the dictates of the light of nature, or the oracles of reaſon, when ſubſtituted as a ſufficient rule to direct ſinners to future happineſs, in the room of divine revelation.

I WOULD by no means ſay any thing to depreciate the value of reaſon; for unleſs we were endowed with the noble faculty of underſtanding, by which we are rendered capable of reaſoning, judging and determining in matters of religion, divine revelation could be of no advantage to us: We could not be the ſubjects of law, or be influenced by threatnings or promiſes, by rewards or puniſhments. Reaſon gives us an elevation of mind above the beaſts that periſh.

BUT reaſon never was given for a rule in matters of religion: But the will of God, our creator, is the only rule; and when known, every intelligent creature, as he is imperfect in knowledge and wiſdom, is under infinite obligations to yield an implicit obedience to 〈◊〉 however inconſiſtent with reaſon the matter of command may appear to them.

SOME have ſuppoſed that the imperfection of knowledge and wiſdom, in created intelligences, alleviates or excuſes their ſin, and diminiſhes their blame; but it is evident, that their imperfection of knowledge and wiſdom, which renders them incapable of ſelf-government, increaſes their obligation to put an implicit confidence in the wiſdom, an implicit faith in the word, and yield an implicit obedience to the known command of their all-wiſe and benevolent Creator. And this infinitely increaſes our ſin and folly in leaning to our own reaſon and underſtanding, or hearkening to the temptations of ſatan, or truſting in our own heart, ſo as to reject the word, and tranſgreſs a known command of our all-wiſe and benevolent Creator. In this conſiſted the infinite evil of original ſin in angels and men —It was a rejecting the revealed word of God and the divine government over us, and ſetting up the ſuggeſtions of the devil, or our own reaſon, in the room of the known will of our Creator, and not putting an implicit confidence in his wiſdom and benevolence.

THE deſign of reaſon is not to be a rule itſelf, but only a mean to come to the knowledge of the word or will of God; and not a rule by which to meaſure them.

HATH God made a revelation of his will to us, and ſhall we diſpute the reaſonableneſs or the righteouſneſs of his commands, and refuſe to believe and obey, becauſe they are not level to our reaſon? Shall we, who are ſo imperfect in our knowledge and wiſdom, reject the known laws of our all-wiſe Creator, and ſet up for ſelf-government? The light of nature, and oracles of reaſon, when ſet up for a rule in oppoſition to the oracles of God, contained in divine revelation, are huſks, on which none but ſwine do feed.

BUT the truths contained in divine revelation are bread for the ſoul; ye • , angels food! and received by faith and love by ſinners, they ſtrengthen, nouriſh and raiſe to eternal life! But conſider ourſelves as ſinners, in a ſtate of rebellion to our Creator, and can all the oracles of reaſon diſcover to us the will of God, or a way for our pardon and ſalvation? Who can know that God will pardon men rather than devils, and on what terms he will pardon, unleſs God himſelf makes it known to us by immediate revelation?

SECOND, Let us conſider the Swine that feed on theſe huſks.

AND theſe I take to be Pagans, Deiſts, Infidels, and all who deny the divine original and authority of the holy ſcriptures, and ſubſtitute the light of nature, and the oracles of reaſon, or the dictates of conſcience • in the room of them.

OF theſe we have a famous, or rather infamous Swine, in Julian the Apoſtate, who had been a profeſſed chriſtian, but fell from chriſtianity and turned Pagan or Deiſt, and uſed his utmoſt endeavours to overthrow the chriſtian church; and became a moſt notorious perſecutor of the miniſters of the goſpel, and the chriſtians; and as is thought, againſt his own light. He uſed to call Chriſt, by way of reproach, the Galilean. The laſt words he uttered at his death were,— "Thou haſt overcome, O Galilean!"—And he is commonly thought by divines, to have committed the unpardonable ſin.

AND of the ſame number are all Deiſts, who wholly caſt off the chriſtian religion and are profeſſed infidels, —"They deny the whole chriſtian religion. Indeed they own the being of a God, but they deny that Chriſt was the ſon of God; and ſay that he was a meer cheat; and ſo they ſay all the Prophets and Apoſtles were; and they deny the whole ſcripture: They deny that any of it is the word of God? They deny that there is any revealed religion, or any word of God at all; and ſay that God hath given mankind no other light to walk by, but their own reaſon."

AND though it is manifeſt they are beholden to the light of divine revelation for all their ſyſtems of moral philoſophy, and all the ſenſe that is contained in their oracles of reaſon; yet they deſpiſe it, and declare it to be needleſs; and inſiſt upon the ſufficiency of their own reaſon to direct them to happineſs without it. But in this they reſemble the country clown, who ſaid, "We ſhould be obliged to the ſun if it would ſhine in the night, but we have light enough in the day without it."

LET theſe men look for ſyſtems of moral philoſophy, and oracles of reaſon, among the Hottentots, the Africans, and the aboriginals of this land, where the rays of divine revelation have never darted any light.

THIRD, We proceed to conſider what is implied in eating theſe huſks.

EATING, in the literal ſenſe of the word, implies, or preſuppoſes, that we have the knowledge of the food —that we have a taſte and reliſh for it—that we are delighted with it—that we receive it ſo as to make it our own—that it incorporates, and is rendered one with the body—that it nouriſhes and ſupports, and ſtrengthens the body, and maintains its life, ſpirits and vigour, and animates to action.

AND in this manner it may, with great propriety, be ſaid, that intellectual ſwine feed on theſe huſks. They obtain the knowledge of theſe productions of darkneſs, error and wickedneſs, formed in the devil's kingdom: They have a taſte and reliſh for them—they are delighted with them—they receive them by faith and love, ſo as to make them their own—they are incorporated and rendered one with their ſouls—they eaſe their conſciences, nouriſh, ſupport and ſtrenthen their deluſive hopes, and maintain their life and vigour, in infidelity and wickedneſs—and animate them to action in building up the devil's kingdom, and in blaſpheming God, deſpiſing his word, tranſgreſſing his laws, rebelling againſt his wiſe and righteous government; and privily bringing in damnable hereſies; even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction—And many ſhall follow their pernicious ways, by reaſon of whom the way of truth ſhall be evil ſpoken of. See ii Pet. 2.1.

THIS prophecy being fulfilled at this day, is a ſtrong argument for the divine original and authority of the ſacred ſcriptures.

Improvement.

AND this ſhall be by way of earneſt exhortation to all my hearers, or readers, not to ſeek to fill their bellies with the huſks that the ſwine do eat, but repair to their father's houſe, where they will find bread enough and to ſpare; and by faith and love receive and feed on thoſe heavenly dainties, thoſe truths which are good, and let their ſouls delight themſelves in fatneſs.

GEN. ETHAN ALLEN, hath of late been at great pains and coſt to write a book to little good purpoſe, but to tell the world that he is a prophane, prayerleſs, graceleſs infidel. I once gave it a curſory reading; but as I have it not by me at preſent, I purpoſe not to enter into any particular conſideration of his arguments, or the prophane flouts he caſts upon the ſacred oracles of God. He may hereafter find that he hath done this to his eternal coſt, unleſs true repentance, and faith in that Saviour which he deſpiſes, prevents.

BUT my deſign, in order to diſſuade all men of ſenſe from attending to theſe huſks, is to point out ſome of the foundation errors, which being obviated, the ſuperſtructure muſt fall to the ground.

AND the firſt foundation error that I ſhall mention, in which he betrays a ſwiniſh ignorance is, his not making a proper diſtinction between the eſſence and will of God. Hence, in creation, he doth not conſider the Divine Being as producing this great work, in which ſuch infinite wiſdom, power, benevolence and deſign, is manifeſted, by the word of his power, or by the free act of his will, under the influence of infinite wiſdom, benevolence and counſel: But he conſiders the creation as proceeding from the eſſence of God, without any wiſdom or deſign of his, by an eternal neceſſary emanation.

AND hence he makes the futile diſtinction between creation and formation, as if the will of God, in a courſe of nature, produced the latter, but not the former.

AND hence he conſiders the divine government as a fixed courſe of nature, not under the direction of an all-wiſe, all-powerful benevolent Being! poſſeſſed of perfect liberty, and able every moment to alter the courſe of nature as he pleaſes, without increaſing his own knowledge, or altering his mind or purpoſes, but as under the influence of blind fatal neceſſity; ſo that according to his idea, prayer, and all other means, are rendered uſeleſs in the divine government, becauſe the fates are inflexible; which ſeems to be his idea of God.

AND his idea of the decrees of God is very groſs. He makes no diſtinction between forming and executing a decree. The bleſſed God, in forming his decrees, had, in his infinite underſtanding, a clear ordination or arrangement of all things, into all poſſible plans; and under the influence of infinite wiſdom and benevolence, he determined in eternity, in his own mind, of all poſſible plans, which is the wiſeſt and beſt. This I take to be forming a decree.

BUT this determination, of all poſſible plans, which is the wiſeſt and beſt, doth not execute any plan, create a world, or produce any effect, or make God the Author of ſin or any thing elſe.

GOD's forming decrees in his own eternal mind, in eternity, is very different from the execution of them in time, and doth by no means imply the eternal exiſtence of thoſe things which were in eternity, ordained or arranged in the divine knowledge and underſtanding —if it does, then all created exiſtences are coeval with the divine exiſtence; which muſt appear falſe and abſurd at the firſt bluſh.

NONE but God himſelf could form his decrees in eternity; but angels, men and devils, execute many of them in time. And it is no impeachment of the divine wiſdom and power to ſay, that God never could execute the decrees he hath formed, according to his own plan, without angels, and men and devils, and ſecond cauſes; ſuch as human ideas, perceptions, volitions, prayers, and other actions that depend upon the free will of creatures; becauſe theſe ſecond cauſes were conſidered in his plan in eternity; and theſe being left out in the execution, it would not be the execution of God's eternal decrees, but ſome other plan.

AND the eternal decrees of God, have not the leaſt influence on the mind of man, in forming his deſigns, or inclining him to action by way of efficiency or motive, any more than if there were no decrees formed. They do not deprive man of any liberty, or take away any blame. And in directing the courſe of nature, and in overruling all things, God acts as a being perfectly free, without the leaſt neceſſity, but what is within himſelf—his own wiſdom and benevolence.

AND he determined from all eternity, to alter the courſe of things juſt as he pleaſes, in anſwer to prayer; and he can alter the courſe of nature by miracles, without increaſing his knowledge, or changing his decrees. And General Allen ſeems to deny that God is a free agent, but is under a fatal neceſſity to act without any wiſdom or deſign. And though he ſays ſome things well, upon the free and moral agency of man; yet, in treating on that ſubject, he diſcovers he is very deficient in philoſophy: For he does not tell us what conſtitutes a moral agent: He gives us no account of the three faculties of the ſoul, underſtanding, principle and will, as diſtinct from its exerciſes. And how the underſtanding differs from the other faculties, as it is the ſeat of ideas and ſpeculative knowledge, and not of moral perception or volition—And that the will cannot be the ſeat of ſpeculative knowledge or moral taſte, but only of volition; but the power of perception, or moral taſte, muſt be alone ſeated in the principle; and this being right, lays a foundation for holy and righteous exerciſes, but being corrupted, lays a foundation for ſinful exerciſes in the will;—and ſin conſiſts radically in hating the true character of God, and in loving or embracing a falſe or erroneous character of God, when formed in the underſtanding— and holineſs or righteouſneſs conſiſts in loving or embracing the truth, and acting in conformity to it.

IN ſpeaking againſt the ſcripture doctrine of a trinity of perſons, or agents exiſting in the divine eſſence, he ſpeaks evil of that which he underſtands not any more than a ſwine.

THAT three diſtinct perſons, or agents, ſhould exiſt eternally and neceſſarily in one infinite eſſence, and yet be diſtinct in their agency and operations, is no more repugnant to reaſon, than that one agent ſhould exiſt from eternity infinite in his eſſence and perfections, and yet limitted in his agency and operations by his own wiſdom and will—for all muſt grant, that although God is infinite in his eſſence and perfections, yet he limits himſelf in his agency and operations— his exertions of power are limitted by his wiſdom and will; otherwiſe, God's works would be as infinite as God himſelf—which is a glaring abſurdity.

AND why may not three diſtinct agents depend on one eſſence for their exiſtence and operations, as well as thouſands of diſtinct agents depend on one will (the will of God) for their exiſtence and power of operation? The ſecond perſon in the ſacred trinity doth not depend on his own will or act, or on the will or act of the firſt or third perſon for his exiſtence—nor do either of them depend on the will or act of each other, or their own, for their exiſtence; but all exiſt neceſſarily, in one infinite eternal eſſence; and in this they differ from creatures, who depend on the will and act of God for their exiſtence.

AND all he ſays about the eternal generation of the ſon is futile, and is in direct oppoſition to the arguments he uſes in favour of eternal creation. In ſcripture, the ſecond perſon in the ſacred trinity is called the prototoros; rendered, firſt born, or firſt begotten in •• r tranſlation; but according to the moſt judicious critics, ſhould have been rendered, the firſt progenitor, producer, or father of every creature. "For by him (ſays the inſpired writer) were all things created that are in heaven and on earth, viſible and inviſible—And he is before all things, and by him all things conſiſt." See Col. i. 15, 16, 17.

AND the ſecond perſon, or the eternal logos, being ſpoken of as a ſon,—an only begotten or firſt begotten ſon— as one brought up with the father, and daily his delight—I take to be only figurative expreſſions, to ſet forth the perfection of their happineſs: For happineſs lies not in ſolitude but ſociety; and the ſacred trinity muſt have enjoyed infinite delight, communion, complacency and happineſs in themſelves before any creature exiſted. See Prov. 8, 30.

AND the hypoſtatical union, when rightly underſtood, is perfectly conſiſtent with reaſon as well as ſcripture. For the ſecond perſon in the trinity to create a man with ſoul and body, and ſo cloath it with the moral perfections of the divine nature, as to give it the character of a divine perſon, and one with himſelf, ſo as to put the divine character, as moral Governor, into the power of his enemies; and conſiders all their ſpite and enmity to truth and righteouſneſs, and all their reproaches and cruelties acted out againſt this Theanthropos, as acted out againſt the character of God himſelf, as moral Governor of the univerſe, is by no means repugnant to reaſon, is a wonderful diſplay of infinite wiſdom and power, in giving opportunity to ſinners to act out the infinite evil of ſin as oppoſed to God's moral character, law and government—and to convince them of the juſtice and righteouſneſs of the divine threatening.

AND all the doctrines our bleſſed Saviour taught, and all the miracles he wrought, ſhew that God was with him, and that he did riſe from the dead by his own divine power. He had power to lay down his life and power to reſume it again; and no man had power to take it from him againſt his will. No truths can come better atteſted than theſe. And to deny that there can be any miracles, is to deny that God is poſſeſſed of infinite wiſdom, power and liberty to alter the courſe of nature as he pleaſes; but that the bleſſed God, and all his volitions and operations, are ſubjected to a fatal neceſſity.

GEN. Allen labours exceedingly to oppoſe the ſcripture doctrine of the ſubſtitution of the innocent to ſuffer for the guilty, and the imputation of merit and demerit. But how he came by his idea of this doctrine, doth not appear; for I am ſure it is not contained in the bible: And to impute the miſtaken notions of fallible men, and their corrupt explanations of the ſcriptures, to the ſcriptures themſelves, and then vilify and reproach the ſcriptures, as containing ſuch abſurd unreaſonable doctrines, is very unfair.

IF I believed that many doctrines, as held by ſome we call orthodox divines, were contained in the ſcriptures, I ſhould ſcruple their divine original and authority: For ſuch doctrines as ſome hold them, are, in my opinion, unworthy of a God of infinite wiſdom and righteouſneſs. But we muſt underſtand the ſcriptures themſelves, and the doctrines contained in them, before we reject and vilify them.

THE holy ſcriptures no where, as I can find, ſuppoſe, that criminality can be imputed or transferred from one to another—nor can an innocent perſon be ſo ſubſtituted as to become the object or victim of the divine wrath and diſpleaſure, or ſuffer the individual penalty or puniſhment threatened to the guilty, conſiſtent with reaſon or juſtice: But an innocent perſon may undertake, and with his own conſent be ſubſtituted, to anſwer for the guilty, by paying the price of his redemption or ranſom, by diſcharging a debt, or making good the damages to the injured, ſo that the merit of the innocent perſon may avail for the pardon and diſcharge of the guilty or criminal, from the penalty or puniſhment, conſiſtent with the honour of the character, law and government of the injured prince or ruler. And this is common among men, that a glorious, innocent, worthy perſon, ſhould in ſuch a caſe become a mediator, and ſurety and advocate for the guilty, who hath forfeited his liberty, life and inheritance, and by his arduous ſervices and great ſufferings, bring that honour to the injured prince, and that intereſt to his kingdom, as might purchaſe a pardon and redemption for the guilty—and this is vicarious ſufferings.

FOR inſtance, we will ſuppoſe, in the time of the late conteſt, that Gen. Allen was a great and worthy friend of his country: He hath a number of ſons that become enemies to his country, and join the Britons to conquer and deſtroy it: According to a law of this empire they are condemned to death. Gen. Allen hath a great affection to his ſons, and deſires their ſalvation, if it can be obtained conſiſtent with the rights of government. At the appointment of Congreſs, and with his own conſent, he is ſubſtituted to undertake the war at his own expence. He engages the enemies of his country, and is firſt made a victim by them; and they ſacrifice, for a time, his liberty, his eaſe and honour, and all his wealth, and he faces death in all its formidable ſhapes—and his ſufferings are extremely great—more bitter than death itſelf, and his ſervices arduous. But yet he, by this means, finally overcomes all his enemies, and puts an end to the war. His ſons are now convinced, that their enmity and oppoſition to their worthy father, and the laws and government of the empire, are unreaſonable and vile; the puniſhment threatened juſt, and the threatening ought to be verified, notwithſtanding their repentance; becauſe the honour of government muſt be ſupported.

WHEN they are called before the tribunal to receive their ſentence according to law; the General, their worthy father, ſteps in as their mediator, ſurety and advocate—ſhews his wounds that he hath received in the cauſe of his country, and pleads his expence of honour, blood and treaſure, and all his humiliation, arduous ſervices, and great ſufferings, and the honour hereby brought to the rulers, laws, and government, and good to the empire; and if by all theſe he hath merited any thing of his country, he may receive the pardon of his penitent ſons as his reward.—The Congreſs pardon them freely of their own grace, on account of the merit that is in their father; which is a proper merit of condignity with the Congreſs. This I take to be the ſcripture ſenſe of ſubſtitution, vicarious ſufferings, and the imputation of merit. Is this repugnant to reaſon, juſtice, common ſenſe, or the uſages of nations?

BUT had Gen. Allen been ſubſtituted to bear the penalty, in order to redeem his ſons, and ſo been hanged, and his ſons releaſed from the threatened puniſhment on the account of his ſuffering it; would this be conſiſtent with juſtice, reaſon or common ſenſe? But Gen. Allen doth not redeem his ſons by ſuffering the penalty, but by paying the price of their redemption, by his ſervices and ſufferings. And though he doth not purchaſe the benevolence or grace of the Congreſs to his ſons; yet he opens a way for them to exerciſe it conſiſtent with the rights of government; which they would not have done, had it not have been for the merit of their father. But hanging Gen. Allen in his ſons ſtead, would not have ſupported the honour of the law and government, in the ſame manner as they are ſupported by his ſervices and ſufferings in the cauſe, and for the good of the empire.

AND as to the imputation of demerit, ſuppoſe a man of great wealth and honour, and high in the favour of his country—and having a numerous family of ſmall children, and many yet to be born with his wife —turns enemy to his country, and according to a law of the empire, his whole eſtate is confiſcated, and they with their families are baniſhed their country, and deprived of all the privileges and immunities of it. He removes with his family into another kingdom, whoſe prince is a ſworn enemy to the righteous laws and good government of this empire, and trains up his children in enmity and oppoſition to the righteous government of this land—and there they live and die in darkneſs, error and wickedneſs, and in extreme poverty, all in conſequence of their parents conduct. Will General Allen condemn the law of this empire, by which this man and his family was baniſhed, and his eſtate confiſcated, as unreaſonable and unjuſt?

AND as to Gen. Allen's deſcription of the objects of Faith, I underſtand he is convinced himſelf that he hath made ſuch groſs blunders, that there needs a ſupplement to his Oracles of Reaſon, in order to correct them; and I leave him and the ſwine he feeds to cook that diſh.

I THINK I have ſaid enough to diſſuade all reaſonable people, that would conſult their own honour and beſt intereſt, from ſeeking to fill their belly with theſe huſks.

I WOULD now endeavour to perſuade all to leave theſe huſks, and repair to their father's houſe, where there is bread enough and to ſpare, leſt they periſh with hunger, yea, periſh to all eternity, in the land of darkneſs, error and wickedneſs, in ſatan's kingdom; where they will be ſo deſtitute of all relief as not to have a drop of water to cool their tongue.

AND O, be prevailed upon to attend to the oracles of divine truth without prejudice, and ſeek firſt to obtain the knowledge of theſe truths, as contained in divine revelation, and a right underſtanding of them, and then receive them, and feed upon them with faith and love, and you will find the word of the Lord will be unto you the joy and rejoicing of your heart — The truths contained in divine revelation are infinitely more precious than pearls. O be not like the ſwine, who trample them under their feet, and turn again and rent ſuch as preſent them, for mocking them with pearls inſtead of huſks. The Deiſts would perſuade you not to attend to the oracles of God, becauſe there is danger that they are corrupted by length of time, and being frequently tranſlated and tranſcribed. And they have many other objections; all which may be eaſily anſwered, and have been anſwered a thouſand times. But the principal objection in their mind is, they do not love the truths therein contained: Their ſore eyes cannot bear the light, which condemns their heart and conduct. They hate truth and righteouſneſs, and the inflexible juſtice of God, and love darkneſs, error and wickedneſs; and therefere will not come to the light of revealed truth, leſt their deeds ſhould be reproved, and it be made manifeſt that they are in the kingdom of the devil, and going down to hell, to ſuffer the juſt penalty of diſobedience.

BUT the principal truths contained in divine revelation, ſpeak for themſelves; and it muſt appear to all that underſtand them, that they are not corrupted, but afford clear evidence that they are from God. And were we to take only a curſory view of the principal truths contained in divine revelation, we muſt be convinced, that there is no eſſential corruption of thoſe ſacred volumes, but that they now contain pure truths ſufficient to guide every benighted ſoul to happineſs, who will but obtain the true knowledge and underſtanding of them, receive them with faith and love, and make them the only rule of their faith and manners, and conform their hearts and lives to them. And there is no book on earth contains ſuch a full and compleat a ſyſtem of theology.—Theſe volumes contain in them a clear account of the eternal exiſtence of one ſupreme God, in three diſtinct perſons united in one eſſence, independent on their own will, or the will or act of each other, for their exiſtence. And this God is poſſeſſed of all poſſible perfections, both natural and moral—and doth from eternity to eternity comprehend, in his infinite underſtanding, all things poſſible—and of all poſſible plans of government, his will, under the influence of infinite wiſdom and benevolence, determines which is the wiſeſt and beſt. And in the execution of this plan, he created the heavens and the earth, and all their numerous hoſts of creatures. Angels and men, he made free moral agents, endowed with underſtanding, principle and will; capable of thinking, perceiving, reaſoning, judging and chuſing—and ſo ſubjects of moral law and government, capable of knowing, loving and ſerving their Creator.—And the oracles of God contain a moſt compendious and compleat ſyſtem of moral precepts, compriſing our duty to God, ourſelves, and one another—and both the firſt and ſecond table ſummed up in love to God and our neighbour.

THE oracles of God do not place religion in abſtruſe ſpeculation, and mere metaphyſical ſubtilties— not in outward ſhow and tedious ceremony—not in ſuperſtitious auſterities, and in enthuſiaſtic viſion and impulſes;—but in love to God and our neighbour, and purity of heart and holineſs and righteouſneſs of life.— Only conſider what a ſyſtem of morality is contained in the decalogue. Where will you find one equal to it in all the Heathen writers who were unacquainted with it?—But divine revelation is not merely a refined ſyſtem of morality; but it contains a ſtupendous plan of providence, deſigned for the recovery of mankind from a ſtate of guilt and ruin to the favour of God, and the hopes of a happy immortality through a Mediator. For herein we are taught that ſome of the angels apoſtatiſed from God, and fell under his diſpleaſure and the penalty threatened to the diſobedient, and were doomed to hell, in a confirmed ſtate of wickedneſs and miſery, under the wrath and curſe of God for ever.

UPON this there commenced a grand moral conteſt between heaven and hell, concerning the righteouſneſs of God as moral Governor. The devil ſet himſelf to oppoſe God, not by natural power or force, but in thoſe things in which the nature of virtue and vice, and the very eſſence of moral government require, that moral agents ſhould not be over-ruled and influenced by irreſiſtable force and divine efficiency, as God governs the material world; but by manifeſtation of truth to their minds—by inſtructions and motives —by laws containing promiſes and threatenings, rewards and puniſhments. This conteſt is of a moral kind—the devil doth not contend with the Almighty for the natural kingdom or dominion of the univerſe; but he oppoſes God by oppoſing his truth and righteouſneſs. And the kingdom of the devil is founded in darkneſs, error and wickedneſs, in oppoſition to God's moral kingdom—founded in light, truth and righteouſneſs. The devil cannot be conquered in a moral ſenſe by natural force, even by Omnipotence. The devil, by his erroneous reaſonings concerning the righteouſneſs of God, deceived, and ſo induced our firſt parents to tranſgreſs a plain, poſitive command of their Creator; and by this means brought them and all their poſterity into his kingdom.

ALL created intelligencies being imperfect in their knowledge and wiſdom, are unfit for ſelf-government, and ſo muſt be under infinite obligation to put an implicit confidence in the wiſdom and benevolence, an implicit faith in the word, and yield an implicit obedience to the known command of their Creator; as they cannot but be rationally convinced that God is all-wiſe and infinitely benevolent. And to tranſgreſs a command, is the breach of an infinite obligation, and pregnant with infinite miſchief to the divine government. But the devil reaſoning (as the Univerſaliſts do at this day) That it is inconſiſtent with the infinite goodneſs and benevolence of God to his moral kingdom, to execute his threatening upon tranſgreſſors according to truth and juſtice, made our firſt parents believe, that if they did tranſgreſs, God would violate his juſtice and truth, expreſſed in the threatening, to ſave them from death. "Ye ſhall not ſurely die," ſaith the devil. And this emboldened them to partake of that fruit that they ſaw pleaſant to the eyes, good for food, and to be deſired to make one wiſe; contrary to the known command of their all-wiſe and infinitely benevolent Creator. They firſt, under the influence of the devil's beguiling and deceiving them by his erroneous reaſonings, diſbelieve the truth of the threatening, and then tranſgreſs the command; notwithſtanding their infinite obligation to put an implicit faith in God's word, and yield an implicit obedience to his known command, and their love to his moral character. This tranſgreſſion of our firſt parents involved them in death, temporal and ſpiritual, and eternal; which was the threatened penalty: By this tranſgreſſion they forfeited their own and their poſterity's liberty, life and inheritance of glory and felicity: For this they were baniſhed the favourable preſence of their Creator, totally deprived of the vital influences of the holy ſpirit, and the rectitude of their moral principle; and left of God to ſuffer all the natural and moral conſequences of their apoſtacy in the devil's kingdom, under the power of darkneſs, ignorance and error and wickedneſs; under the wrath and curſe of God, the power of ſin, and the tyranny of ſatan, forever.

BUT the ſecond perſon in the adorable Trinity, engaged to be a mediator, ſurety and advocate in behalf of man; and engaged to fulfil all righteouſneſs, and to procure ſuch an infinite fountain of merit or righteouſneſs with the Deity, as ſhould be abundantly ſufficient to pay the price of man's redemption from the penalty and curſe of the divine law, and entitle them to eternal life—and at the ſame time, by the power of divine truth, to deliver ſome from the power of darkneſs, error and wickedneſs, and vindicate them into his own kingdom of light, truth and righteouſneſs; and ſo from a ſtate of miſery to a ſtate of happineſs. And in order to accompliſh theſe ends, the ſon of God engages in this grand moral conteſt concerning the righteouſneſs of God as moral governor, and he decided the controverſy when he died on the croſs and roſe again from the dead triumphing over all the powers of darkneſs. He then by his perfect and ſinleſs obedience and death, fully declared the righteouſneſs of God as 〈◊〉 governor. And it was by the intrinſic value of the dignity of his perſon, his amazing humiliation, his arduous ſervices and great ſufferings in obedience to the law of mediation, in order to declare God's righteouſneſs, that he procured an infinite fountain of merit with the Father, ſufficient to pay our debt, that we had contracted by ſin, in reproaching the divine character, tranſgreſſing his laws, and rebelling againſt his righteous government; and thus, by a merit of condignity, he hath paid the price of our redemption, and purchaſed liberty, life and glory for all that believe in him. And God the father hath beſtowed on him, as a reward of condignity, the honour and glory of governing the whole univerſe. The reward is equal in value to the ſervices and ſufferings. As a reward of his humiliation, ſervices and ſufferings, he hath all judgment committed into his hands —and receives homage and worſhip from angels and men—and hath pardoned, and juſtified and ſaved, a numerous offspring given him by the Father—and he is appointed to be the judge of all, to paſs the laſt ſentence on his friends and on his enemies. He will have the honour at the laſt day to ſay to his friends, and all that believe in him—"Come ye bleſſed of • y Father, inherit the kingdom prepared for you"— And he will reward them with granting them an open and an abundant enterance into his heavenly kingdom, where they ſhall live and reign with Chriſt, with crowns of victory on their heads, and palms of victory in their hands, for ever and ever.—He will alſo have the honour to ſay to his enemies, and all that rejected his goſpel by enmity and unbelief—"Go y • curſed into everlaſting fire, prepared for the devil and his angels." And he will ſay to all infidels in that day, "Thoſe my enemies that would not that I ſhould reign over them, bring them hither and ſlay them before me."—"And they ſhall be tormented with fire and brimſtone in the preſence of the holy angels, and in the preſence of the Lamb. And the ſmoke of their torments aſcendeth up for ever and ever." • nd this will be the day of the manifeſtation of the righteous judgement of God. God declared to angels and man If they tranſgreſſed his command, they ſhould ſurely die: And the righteouſneſs of God in this ſentence, is witneſſed by the law and the prophets. But ſinners will not believe God's word. They imagine that God will violate his juſtice and truth, to ſave tranſgreſſors; —and ſinners have been ever ſince the fall, diſputing the juſtice and righteouſneſs of God, in the eternal damnation of tranſgreſſors. The eternal ſon of God, appeared by the appointment of the Father, to decide this controverſy, and put an end to this quarrel, and make the righteouſneſs of God as moral governor, i. e. the infinite benevolence, the inflexible juſtice, and inviolable truth of God appear. To this end he conſented to become a victim in the devil's kingdom, and to be ſacrificed in that great city, which is ſpiritually called Sodom and Egypt, by the hand of his enemies. And this was according to the determinate counſel and fore knowledge of God; as being a part of the wiſeſt and beſt plan that could be deviſed. And in all this ſinners, with wicked hands, did nothing to him, b • t what God's hand and counſel determined before to be done. And this moral conteſt between the ſon of God and the devil, concerning the righteouſneſs of God's character as moral governor; eſpecially concerning the inflexibleneſs of his juſtice, and the inviolableneſs of his truth, expreſſed in the threatening; and how it was decided by Chriſt on the croſs, was foretold by all the prophets.

TO this, that moſt ancient prediction had reference, Gen. iii. 15. "And I will put enmity between thee and the woman, and between thy ſeed and her ſeed: It ſhall bruiſe thy head, and thou ſhalt bruiſe his heel." And Pſal. xlv. 3. &c. "Gird thy ſword upon thy thigh, O moſt mighty! with thy glory and thy majeſty. And in thy majeſty ride proſperouſly, becauſe of truth, meekneſs and righteouſneſs; and thy right hand ſhall teach the terrible things," &c. And Iſa. ix. 5.6. &c. "For every battle of the warrior is with confuſed noiſe, and garments rolled in blood; but this ſhall be with burning and fuel of fire," &c. See alſo Iſa lxiii. from the firſt to the ſixth verſe.— And all the victims and ſacrifices under the law, were types of the victim and ſacrifice that Chriſt was made in the devil's kingdom, not by God the father, but by his enemies; by means of which he decided this moral controverſy. And although this was decreed, fore-known and predicted by God; yet ſinners executed theſe decrees, and fulfilled theſe predictions, in the exerciſe of their own free agency, without any influence from the decrees, fore-knowledge, or predictions of God, as inclining them to form or execute theſe wicked deſigns of theirs.

GOD did not by his decrees or efficiency put Chriſt to death, or either form or execute, by his creating power, the wicked deſigns of his crucifiers; if he had, his ſufferings and death would not have declared God's righteouſneſs. For what manifeſtation of righteouſneſs is it for a righteous Governor to inflict that puniſhment on the innocent, that is threatened only to the guilty. But God in his wiſe and holy providence over-ruled what they meant for evil, and naturally tended to evil, for great good. But becauſe God was more than a match for them, and prevented their deſign to dethrone him as moral governor, and ruin his kingdom from producing its natural effects and conſequences; this doth by no means exculpate the ſinner, or remove the blame, or imply that God is in any ſenſe the Author of Sin. This proves their deſign to dethrone God, and ruin his moral kingdom, in putting Chriſt to death, to be an infinite evil, in its nature and tendency, and their own production; and that they deſerve an infinite or endleſs puniſhment for it. This proves that they were enemies to God, and oppoſed to the righteouſneſs of his government; and they would prevent his juſtice taking place, and the truth of his threatening being verified, if it was in their power. And they would make all intelligent creatures believe, that for God to execute the threatening on tranſgreſſors, according to truth and juſtice, is inconſiſtent with the exerciſe of infinite goodneſs, love and benevolence and righteouſneſs to his creatures.

AND this ſin is not a created exiſtence as the ſoul itſelf is, made by God; nor is it an eſſential mode as activity or exerciſe is to a living ſoul; but a contingent mode of exerciſe, produced or formed by the ſinner in tranſgreſſing the divine law. As crookedneſs is not an eſſential mode of a line as extention is, but only a contingent mode.

THE controverſy between God and devils, Chriſt and infidels, is this—Is God a righteous Governor? Is his law holy, juſt and good? Will God execute the threatening in damning ſinners to all eternity?—And to decide this, Chriſt Jeſus ſubmitted to be made a victim and ſacrifice by devils and wicked men, to give them opportunity to act out their enmity to the juſtice and righteouſneſs of God as moral Governor, that they might be convinced of the evil nature and tendency of this enmity, and their own juſt deſert of eternal damnation for it, according to the threatening of the law.

AND this ſacrifice of the ſon of God was infinite! For the Lord of life and glory, a perſon of infinite dignity, freely to humble himſelf to take human nature, and cloath it with the moral perfections of his divine, ſo as to make it one with himſelf, on purpoſe that he might put his divine character, as heir of the kingdom, into the power of his enemies, who denied the righteouſneſs of the divine government—and had an inveterate enmity to it—how wonderful! Of this wonderful humiliation of the Son of God, the Apoſtle ſpeaks,—Phil. ii. 6.7.8.—"Who being in the form of God, thought it no robbery to be equal with God; but made himſelf of no reputation, and took upon him the form of a ſervant, and was made in likeneſs of men And being found in faſhion as a man," &c.

AND for a perſon of ſuch infinite dignity to ſuffer himſelf to be conquered by his enemies, and be as a helpleſs victim in the power of his creatures, and give them opportunity to deny his divinity—and challenge his veracity—when he appeared unable to vindicate himſelf. And for God the Son to make ſuch repreſentations to his holy benevolent ſoul, of the evil of ſin—the diſpleaſure of God againſt it—the dreadful ſufferings of the damned—and the awful ſcene of ſufferings through which he had to paſs in order to make atonement, and forſake it and leave it in the power of the enemy—and to deliver up his body to poverty, pain and death, when cloathed with the moral character of his divine, muſt be an infinite ſacrifice!— But this was the only way in which the grand controverſy, concerning God's righteouſneſs as moral Governor, that commenced upon the apoſtacy of angels, could be decided; for would a leſs expenſive one anſwer, this would not have been wiſe.

BUT in this way God's righteouſneſs was declared in every part of it, viz. Benevolence, Juſtice and Truth. By the Son of God, thus being ſet forth to be a propitiation, and made a curſe by being crucified and ſlain, not by his Father, but by his enemies; the infinite benevolence of God to his moral kingdom, is manifeſted and declared in a manner in which it could be declared by no other means. For God not to ſpare his own Son, but deliver him up to ſuch ſufferings for the ſake of redeeming ſinners, how great the love!— And for the Son of God to offer his liberty, life and glory, a ſacrifice to pay the price of our ranſom, what an infinite expreſſion of benevolence!

AND the juſtice of God in the threatened penalty, and his diſpoſition and determination to execute it on the ſinner, that is not intereſted in the atonement by faith, is fully declared in this tranſaction.

THE Son of God in this way gave opportunity to ſinners to act out their enmity to the righteouſneſs of God as moral Governor, in a manner in which it could by no other means be expreſſed. For he puts the whole moral character of God, as moral Governor, in their power, and gives them opportunity to dethrone him, and put him to death, as the heir of the Crown. And if this is the tendency and nature of ſin—it is an infinite evil—and deſerves eternal death—the threatening is juſt—and the leaſt degree of puniſhment cannot be remitted, conſiſtent with the righteouſneſs of God as moral Governor, unleſs adequate ſatisfaction be made; but the ſinner being a creature, can neither do nor ſuffer any thing by virtue of which he can be releaſed from the threatened penalty. And hence God inſiſts upon the mediator and ſurety, being a perſon of infinite dignity and merit; and that he do and ſuffer that which is of infinite value;—that, which ſhall bring infinite honour to his character as moral Governor, and infinite good to his kingdom. And this our mediator and ſurety did, when he declared God's righteouſneſs, by being made a propitiation. He then condemned ſin as an infinite evil, broke the ſerpent's head, expoſed all his wicked deſigns againſt God's character and kingdom, and deſtroyed the devil's power and dominion, that is ſupported by error and wickedneſs; and eſtabliſhed the kingdom of God by the manifeſtation of truth and righteouſneſs.—As Sampſon, by being conquered by his enemies conquered them; and by being ſlain by them ſlew them; ſo Chriſt Jeſus the Captain of our ſalvation, by being made a curſe, i. e. a victim by his enemies, and being ſacrificed by them, hath conquered and deſtroyed them all in a moral ſenſe. The curſe which the Son of God was made, was not the curſe threatened to the ſinner in the law, but the ſubſtitute of it, and fully anſwered the penalty; for the curſe threatened to the ſinner included in it ſpiritual and eternal death, and implies that the ſinner is the victim or object of the wrath and anger of God: But the Son of God, in being made a curſe for us, never was the object or victim of the divine anger or wrath, nor did he ſuffer ſpiritual or eternal death. When it pleaſed the Father to bruiſe him, and put him to grief, and make his holy ſoul an offering for ſin, God the Father was not himſelf the executioner, but he delivers him up out of his boſom, into the power of the enemy, and ſaith, "Awake, O ſword, againſt my Shepherd, againſt the man that is my fellow." And God laid on him the i ••• uities of us all, i. e. imputed to him the immenſe debt we had contracted by our iniquities—and were unable to diſcharge—but Chriſt paid it, by his ſervices and ſufferings, in declaring God's righteouſneſs, and of executing judgement on God's enemies.

THE ſword which God waked up againſt Chriſt, muſt not be conſidered as a paſſive weapon in the hand of God; but free diſtinct agents, capable to form their own wicked deſigns, and execute them on Chriſt; and their enmity to him was waked up by the manifeſtation of the truth and righteouſneſs of God's character to their conſciences. But God's conduct in delivering him up, and leaving him in the power of the enemy, to be treated by them as he was, gave occaſion to many to eſteem him ſtricken and ſmitten of God, and afflicted: But he was then paying our debt in this manner, and was the object of his Father's love, and not the victim of his wrath. And God the Father's inſiſting on ſuch an adequate ſatisfaction being made, before he would pardon one ſin, or releaſe the ſinner from the threatened penalty, declares God's diſpoſition and determination to puniſh the devils, and every chriſtleſs ſinner, to all eternity, as fully as if we had ſeen eternal damnation already executed on them.

AND how dreadful muſt be the caſe and condition of all ſuch as neglect to attend to this goſpel plan of ſalvation, ſo as to obtain the knowledge of it, and believe it, and cordially embrace it, and return to the knowledge, love and ſervice and enjoyment of God, in this way, which he hath in infinite wiſdom and goodneſs provided? This way is not provided to ſave ſinners in their ſins, but to ſave them from their ſins. Without holineſs of heart and life, no man can ſee the Lord. Faith in Chriſt is not deſigned to make void the moral law, and give us a low eſteem of God's juſtice; but to eſtabliſh it, and to ſupport the moral government of God. Chriſt Jeſus is not the miniſter of ſin. All that preach up ſalvation for ſinners, without their exerciſing faith in Chriſt's merits and holineſs▪ and a conformity to the moral law as a rule of life, encourage rebellion in God's kingdom, and may expect to receive an aggravated damnation. This is the only ſtate of probation for ſinners—all that die without faith in Chriſt, and holineſs of heart, will remain under the guilt and power of ſin, and the tyranny of ſatan, and the wrath of God and the Lamb, to all eternity!—Do not dream of any other ſtate of probation after this life is ended, for God hath expreſsly declared the contrary in his word; and it is inconſiſtent with reaſon, and the deſign of the preſent ſtate of probation, that any other ſhould be revealed to us in this ſtate; for this would fruſtrate the deſign of it. O then, our improvement of the preſent, will move an eternity for or againſt us!—But you will ſay, Then what will become of the heathen? How can they believe in Chriſt, who have not the goſpel?—To this I anſwer, That thoſe who never had the means of knowledge in their power, and ſo never could know that God had found a ranſom, or provided an atonement, will never be condemned for not believing the goſpel; but they will be condemned for their enmity to God and his righteouſneſs, as manifeſted to them by the light of nature or the moral law; for theſe afford light enough to convince and condemn ſinners, though not enough to ſave them. But the ſacred ſcriptures declare, that the goſpel hath been preached to all; and that all may have ſufficient means of knowledge of the atonement to ſave them, if they do not neglect to hear and underſtand the ſaving truth See Rom. x. 17.18. Col. i. 23. Wherever ſacrifices were known, the goſpel hath been preached—and it hath been communicated from one nation to another by tradition—and inſpired men have been raiſed up formerly, and ſent into all nations, to ſpread the goſpel;—and if any have not received ſufficient knowledge of the atonement for ſalvation, it will not be becauſe they could not obtain ſufficient means of knowledge, but becauſe they hated the light, and would not attend to it. Much leſs knowledge of the goſpel was ſufficient for ſalvation, before Chriſt came, and among the heathen, than is now required of us, who have the written word in our hands, and have miniſters to explain it to us, and uſe inſtructions and motives with us. If we ſhould not repent and believe the goſpel, but remain infidels, it will not be for want of means of knowledge, but our neglect to attend and hear and underſtand the truth. We ſhall have no excuſe, if we neglect to hear, ſo as to obtain the ſaving knowledge of the truth, and the influences of the holy ſpirit. God is inflexible in his juſtice, and would not pardon or paſs by one inſtance of tranſgreſſion or diſobedience, 'till adequate ſatisfaction was made, ſufficient to vindicate the honour of his juſtice, expreſſed in the threatening. And he verifies the truth of this threatening in that he doth not pardon one ſinner, 'till he is united to the Mediator by faith in him, and ſo is intereſted in that infinite fountain of merit which he hath procured, and is lodged with the Father.

IT would be as inconſiſtent with the righteouſneſs of God, as moral Governor, and all the rights of his government, to pardon and ſave an infidel or unbeliever, remaining ſuch, as it would have been to ſave ſinners, had Chriſt never come, or any atonement been made. And God can as conſiſtently pardon and ſave devils as infidels, or any that finally reject the atonement or deny the neceſſity of it. We muſt firſt own ourſelves rebels juſtly condemned, and no way to make ſatisfaction by any thing we can do or ſuffer—and receive the atonement Chriſt hath made—and own there is no other name by which we can be ſaved—or Chriſt will profit us nothing.

THUS hath the Son of God, by his amazing humiliation, arduous ſervices and great ſufferings, declared God's righteouſneſs, and ſo decided this great moral controverſy between heaven and hell—brought infinite honour to God, and good to his moral kingdom—executed judgement on God's implacable and incurable enemies—and ſo procured an infinite fountain of righteouſneſs and merit, ſufficient to pay the price of man's redemption;—the benefits of which will, by the Father, be beſtowed on what ſinners he pleaſes, freely of his grace, through the redemption which is in Chriſt Jeſus; whom he hath ſet forth to be a propitiation, through faith in his blood to declare his righteouſneſs, that he might be juſt, and the juſtifier of him that believeth in Jeſus." See Rom. iii. 24.25.26.

PARDON and juſtification, and eternal life, are beſtowed by God the Father on the ſinner, as much of free and ſovereign grace without any reſpect had to any merit belonging to the ſinner, as deſerving them, as if Chriſt had merited nothing of the Father. That benevolence and grace which God exerciſes freely, in beſtowing benefits on ſinners, never was purchaſed by Chriſt. Chriſt Jeſus did not die to make God the Father benevolent—the death of Chriſt was the effect, and not the cauſe, of God's love and grace, manifeſted to ſinners. "God ſo loved the world, that he gave his only begotten ſon," &c. What Chriſt did and ſuffered, was only to open a way for God freely to exerciſe his love and grace to ſinners, in pardoning, juſtifying, and ſaving them, conſiſtent with his juſtice and truth, expreſſed in the threatening. And it is a grand miſrepreſentation of this affair, which the Univerſaliſts make▪ when they tell us, that becauſe the merit of the Son of God was a proper merit of condignity, equivalent in value to all the honours conferred on him, and benefits beſtowed on his friends, that therefore God is obliged to ſave all mankind on account of the merit of the Redeemer: For the Son of God hath, by a merit of condignity, purchaſed of the Father the honour to damn his enemies, as much as to ſave his friends; and therefore univerſal damnation may be as clearly inferred from the merit of condignity, as univerſal ſalvation. The merit of Chriſt being a merit of condignity, and ſufficient for the ſalvation of all, doth not lay God under obligation to pardon any. And if he doth pardon and ſave any, it is free and ſovereign grace in the Father, to which the ſinner can lay no claim, any more for what Chriſt hath done and ſuffered.—Jeſus Chriſt, in declaring God's righteouſneſs, obtains of God all the honours he receives himſelf, and all the benefits men have through him, by a proper merit of condignity, and a true purchaſe by an equivalent.See Preſident Edwards—Origl. Sin. p. ••• And hath hereby opened a way for God to appear faithful and juſt, in forgiving the ſins of penitent believers. And hereby Jeſus Chriſt hath purchaſed the gift of the Holy Spirit to be the great agent in his kingdom, to accompany thoſe truths exhibited by his croſs, by his power and efficacious influences to rectify the moral principle, that was totally corrupted by the fall, and to convince of ſin, produce repentance, faith and love in the ſoul, and bring the ſinner into a ſtate of union with Chriſt Jeſus, in order to render it conſiſtent with the juſtice of God to pardon juſtify and ſave him. And the Holy Spirit accompanying the truths of the goſpel, which is the only miniſtration of the Spirit, in its ſaving influences, brings the ſoul to the practice of holineſs and righteouſneſs, and ſo carries on a work of ſanctification, 'till it becomes meet for the ſight and enjoyment of God in heaven.

NOW it is evident, that the principal deſign of divine revelation is to communicate theſe truths to mankind, and ſo miniſter the Holy Spirit to men. And now, whatever alterations or corruptions the divine oracles may have ſuffered as to any circumſtantial parts of the hiſtory, yet this principal part of divine revelation, it is evident, never hath been corrupted, but is now contained in the ſacred ſcriptures pure and entire; and the Spirit doth accompany theſe truths: For as it is ſelf-evident to every one who underſtands it, that this plan could not have been deviſed at firſt by any created wiſdom, and never could be known but by immediate revelation from God; ſo if it had been corrupted, it never could have been rectified by any creature, ſo as to appear as it now doth, with all the diſtinguiſhing marks of divine wiſdom, power and benevolence, and accompanied by the ſpirit of truth. How is it poſſible for creatures to know that God is willing to pardon rebels, unleſs he reveals it? Or how he can pardon ſuch as have tranſgreſſed his laws, conſiſtent with his truth, and the righteouſneſs of his government? Reaſon could not diſcover this! And this doctrine of atonement by the Son of God, if rightly underſtood, carries in it as plain marks of infinite wiſdom, power and benevolence, as are manifeſted in creation: And we can in the ſame manner prove the divine original of the goſpel, as we can that this world is of divine original. We need not go to any external evidences to prove that the goſpel is from God, if we have but a right ſpeculative underſtanding of the doctrines therein contained. No created benevolence could conceive ſuch mercy and grace to enemies—no created wiſdom could deviſe ſuch a method for the exerciſe of it—and no created power could accompliſh ſuch a plan in ſuch an aſtoniſhing way! The devil never invented it; 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 occaſion of ſin, and even to render them more illuſtrious than if ſin had never entered into his moral kingdom: And thus bring the greateſt good out of the greateſt evil!

HOW much doth this plan of redemption by Chriſt exceed all created wiſdom! What a glorious diſplay of the divine! You might as well ſet a created underſtanding to lay out the plan of a world, as to deviſe ſuch a plan as this! Let any rational infidel attend to it, and underſtand it, and he muſt confeſs that the goſpel in which it is contained, is of divine original. And that all the writings of heathen, and all the oracles of reaſon, are but huſks for the ſwine to feed upon in compariſon of it. Who among them ever wrote concerning this grand moral conteſt, and how it commenced —and how it was decided—and the righteouſneſs of God as moral Governor was declared, and atonement made, and the ſpirit of truth in its ſupernatural influences, miniſtred, and a foundation laid to convert ſinners from ſin to righteouſneſs, and deliver them from the power of darkneſs, and tranſlate them into the kingdom of God's dear Son—and deſtroy and torment wicked men and devils by the manifeſtation of divine truth and righteouſneſs? Theſe truths will be the entertainment of heaven to all eternity. And, O! what an aggravated damnation will be their portion who finally reject this goſpel for the Oracles of Reaſon, and will not come to the light of this ſun of righteouſneſs, but do all they can to extinguiſh it, and ſo damn as many of mankind as they can. Should men and devils ſtrive to extinguiſh the influences of the natural ſun, and deprive mankind of the benefit of them; what a cruel and wicked deſign would this diſcover: But this would be nothing in compariſon of the attempt of the Deiſts, who are ſeeking to extinguiſh the light, and deprive mankind of the bleſſed influences of the Sun of Righteouſneſs, who hath ariſen on this dark and diſeaſed world, with healing in his wings! On this Sun all depend for light, righteouſneſs and life; for grace and glory. O, then, attend to the light of this Sun! ſtudy the ſcriptures—come to your Father's houſe, and you will find bread enough and to ſpare: But feed on huſks and you will to all eternity periſh with hunger. Could I but draw your earneſt attention to the truths of the goſpel, ſo that you would read, hear and meditate upon them, and improve Sabbaths and other opportunities, ſeriouſly to attend to them, and ſeek to underſtand them; I ſhould have hope concerning the worſt of you, though you had been as bad as publicans and harlots—that you will obtain the knowledge of the truth, receive the ſpirit of truth, that accompanies it, be convinced, repent of ſin, believe in Chriſt Jeſus, receive his righteouſneſs, become holy, and obtain ſalvation with eternal glory. But ſo long as you remain ſecure, and do not wake up and earneſtly attend to the truths of the goſpel—and do not improve Sabbaths and other opportunities to read the goſpel, or hear it preached; I ſee no reaſon to entertain hope, that your eyes will be opened 'till they are opened in the flames of hell—where your knowledge and conviction of the truth will tend to torment you for ever and ever. But hear now, and receive the truth with faith and love, and your ſouls ſhall live!

FINIS.