THE buſineſs of a miniſter of the goſpel is to preach PEACE both to them that are afar off, and to them that are nigh, and to teſtify to thoſe who believe in Jeſus that they are not under the law but under grace; yet thoſe who have profaned chriſtianity even in the days of the apoſtles, and ever ſince, generally have had an unaccountable fondneſs for being under the law, though the law was a miniſtration of death as St. Paul expreſsly teſtifies; and the apoſtle of the Gentiles had much trouble with the Galations in this matter, they had been led away by thoſe who taught them that their ſalvation depended on their keeping the law themſelves, which made the apoſtle ſay, Knowing that a man is not juſtified by the works of the law, for I through the law am lead to the law, that I might live unto GOD, I am crucified with CHRIST! nevertheleſs I live: yet not I, but CHRIST liveth in me: and the life which I now live in the fleſh, I live by the faith of the ſon of GOD, who loved me, and gave himſelf for me. I do not fruſtrate the grace of GOD: for if righteouſneſs come by the law, then CHRIST is dead in vain. He calls them fooliſh, and inquires who hath be witched them; —to let go the truth of the goſpel which they had embraced; to take hold of the law, and reaſons with them, by inquiring if they received the ſpirit by the works of the law, or by the preaching of the goſpel; knowing that they had received the ſpirit by the having of faith, he inquires, Are ye ſo fooliſh? having begun in the ſpirit, are ye now made perfect by the fleſh? Having received the ſpirit by hearing the glad tidings of the goſpel, do you look to be made perfect by the obſervation of the law?— the law that made nothing perfect, only had its uſe in bringing in a better hope by which we draw nigh to GOD. And he lets them know that as many as are of the works of the law, are under the curſe: for it is written, Curſed is every one who continueth not in all things which are written in the book of the law, to do them. After which ſays he, Ye that deſire to be under the law, do ye not hear the law? I am afraid of you, ſays he, left I have beſtowed upon you labour in vain. If we were to take a critical view of thoſe who profeſs to believe in Chriſt at the preſent day, I believe we ſhould find them to be chiefly Galatians. Though Jeſus Chriſt has been evidently ſet forth before their eyes in the New Teſtament, crucified among them, —crucified in that myſtical body of which he is the HEAD and they the MEMBERS,—taſting death, the wages of ſin, for every man,—being made ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him. Yet they generally cry out this will not do, this is an eaſy way to heaven: No, no, there is ſomething for us to do, we muſt do ſomething. One ſays, we can get no title to heaven unleſs we believe: Another ſays, we muſt repent before we ſhall have any title: Another ſays, we muſt believe, repent and be baptized, and be holy both in life and heart.— Theſe are the conditions of our having a title to heaven. A title muſt come from an owner, an heir, or purchaſer. Jeſus Chriſt ſaith, All things that the Father hath are mine, and this power, right or privilege is given, that he ſhould give eternal life to as many as are thus given him.— Again, he is the appointed heir of all things, therefore our title muſt flow from divine love, Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the ſons of GOD, and if a ſon then an heir of GOD through CHRIST. It is true, we have been captivated and alienated from our owners, to whom we belonged by right of heirſhip; and in our alienated eſtate have been guilty of breach of law, which curſes every one that continues not in all things written in the book of the law to do them. But praiſed be his name, in his love and pity he hath redeemed us from our captivity, and hath delivered us from the curſe of the law being made a curſe for us; therefore we are his by purchaſe, for he hath purchaſed eternal redemption for us. In ſhort, if Jeſus had not been made of God unto us wiſdom, righteouſneſs, ſanctification and redemption—if he had not been the Lord our righteouſneſs, repentance would have been to no purpoſe; we ſhould have found no place for repentance, though we had ſought it ever ſo carefully with tears! for God who changeth not, had pledged his truth, that the ſoul that ſinned ſhould die.—But we are told that thoſe ſpeak ſmooth things who tell us that the goſpel is a proclamation of peace and good tidings. As the Holy Ghoſt foretold by the evangelical prophet, that the goſpel would be ſaying, How beautiful upon the mountains are the feet of him that publiſheth peace, that bringeth glad tidings of good—that publiſheth ſalvation; that ſaith unto Sion thy God reigneth! thy watchmen ſhall lift up the voice, with the voice together ſhall they ſing, for they ſhall ſee eye to eye when the Lord ſhall bring again Sion. For the Lord hath comforted his people, he hath redeemed Jeruſalem. The Lord hath made bare his arm in the eyes of the nations; and all the ends of the earth ſhall ſee the ſalvation of our God. We are alſo told, that Jeſus himſelf read in the ſynagogue of Nazareth, this paſſage of the prophet Eſaias, where it is written, The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach the goſpel to the poor; he hath ſent me to heal the broken-hearted; to preach deliverance to the captives, and recovering of ſight to the blind; to ſet at liberty them that are bruiſed; to preach the acceptable year of the Lord—and he cloſed the book, and began to ſay to them, this day is the ſcripture fulfilling in your ears. But if any thing like this is now taught to be the ſpirit of the goſpel, we are told it is an eaſy religion—too eaſy to be true; even by thoſe who eſteem themſelves experienced chriſtians: It is, I ſay, called daubing with untempered mortar: As though no mortar would ſatisfy them but what bears a ſtriking reſemblance to a ſort of mortar ſometimes uſed in the eaſtern parts of the world, which mortar is called Bitumen, and with which the walls of ancient Babylon were cemented, as hiſtorians tell us; which mortar is ſo tempered as to be exceeding hard when dry: yet contains ſo much ſulphureous matter that when fire is applied it will burn like pitch, and conſume with intenſe heat. But ſince the walls of the ancient literal Babylon were cemented with ſulphureous mortar, that the wall of the myſtical Babylon, of which the literal was a figure, ſhould be cemented with mortar ſtrongly tempered with brimſtone or ſulphur, is no great wonder, eſpecially when we conſider that myſtical Babylon is the kingdom of Satan! which is the abomination of the earth.

MANKIND, ſince the fall of Adam, have pretty generally ſhown an averſion to what they eſteem an eaſy religion. It was upon this principle that the vengeance of GOD was not to be averted, unleſs they themſelves did ſome very great thing to appeaſe his anger, to ſatisfy his juſtice, and to procure his favours, which is a very natural conceit for a blind and timid mind. Accordingly we read that the prophets of Baal upon mount Carmel, when Elijah was preſent, not only called upon their god from morning till evening, but alſo leapt upon their altars, and cut themſelves with knives and lancets, till the blood ran down; thinking no doubt that their god would be moved with compaſſion to them and graciouſly anſwer them, when he ſaw how hard and ſevere a ſervice they offered him: this I am ſure was no eaſy religion, or any way pleaſant. Another deity was not to be approached by his followers except through a ſtream of their own ſons and daughters blood, and none but the children they loved moſt, could be accepted to paſs through the fire for a ſacrifice, to pacify Molock's rage. But I never heard any that profeſs chriſtianity applaud that religion for the hardneſs and ſeverity of the ſervices, though I think it muſt appear indeed very hard and ſevere to any that ever felt parental affection.

THE Jews, it ſeems, were very much pleaſed with this hard religion, and quite ſick of the worſhip of JEHOVAH, it was ſo eaſy, though an heavy yoke, and under the Jewiſh economy, when compared to the ſervice of love and gratitude which Chriſtianity recommends! But I think the ſame notion is very common among thoſe who profeſs chriſtianity.

THE Papiſts think that the Proteſtants have an eaſy religion, too looſe and eaſy to be good; he does not take that pains the Papiſt does to reconcile his God to him: The Papiſt perhaps goes a long pilgrimage, walks barefoot with an hair cloth next his ſkin; at certain times whips himſelf ſeverely! and the more he afflicts his fleſh the more he pleaſes and reconciles his god to him; as he ſuppoſes his religion is an hard, ſevere religion, and therefore in his eſteem muſt be the ſafeſt.—When a man undergoes ſo much to gain the good will of God, the Papiſt thinks he muſt gain it;—juſt ſo among Proteſtants, they that make their religion the moſt hard and painful taſk, think with a pleaſing reflection, that they have done ſo much for God—or at leaſt been ſuch faithful labourers in his ſervice, that they muſt be more high in his eſteem, ſo more ſafe than others. Thus painful and induſtrious are men in general who have any zeal for the religion they profeſs, to make out a wedding garment of their own filthy rags. How much beneath the dignity of the God of love, are all theſe notions!—It is true that God's law was violated by us in our firſt 〈◊〉 , and we were all become objects of puniſhment: His juſtice could by no means excuſe the guilty. But what could we do to reinſtate the honour of this law, and to ſatisfy his juſtice—Nothing but ſuffer the penalty of the law—eternal death! and then juſtice would have been ever inflicting without ever being ſatisfied! But God whoſe ways are as much above our ways, and his thoughts above our thoughts, as the heavens are high above the earth; inſtead of looking to us for ſatisfaction, he provided an ample ſatisfaction to his juſtice in our own behalf. He ſpared not his own Son, but delivered him up for us all; that with him he might alſo freely give us all things! How infinitely noble was this!— It was an act indeed worthy of GOD, who is love! When the eternal God in the brightneſs of his glory, and tranſcendent wiſhes of his love, has made mercy, and the very truth of juſtice to meet and embrace each other in his Son! ſo that our ſins are no more forever;—how low and pitiful does every attempt of ours to appeaſe his juſtice now appear.

BUT after all that has been ſaid, if no religion can be ſafe but an hard one, that requires ſomething very great & ſevere to pleaſe the Almighty, let it be taken notice of and remembered, that the religion which is accuſed of being ſo eaſy a way to heaven, points out the hardeſt method of ſatisfaction to divine juſtice, and the moſt coſtly manner of purchaſing heaven for men, that the profeſſors of any religion ever thought of, even an infinite ſatisfaction or infinite ſacrifice! No leſs than the blood and agonies of the Son of God himſelf. One would think that this is a method of ſatisfying juſtice and procuring a title to heaven and eternal happineſs, ſufficiently hard to ſatisfy any man in his ſenſes. Mankind in general have had a notion that ſome great things muſt be done; ſome hard or dear ſacrifice muſt be made to God, to honour his juſtice and procure a title to his favour and eternal happineſs: and ſo far as their knowledge extended they have judged very right in this particular, but then God himſelf has provided this great ſomething, this dear ſacrifice: he has been to us an infinite and everlaſting Father, has provided himſelf a lamb for a ſacrifice, infinitely more dear and precious to him than all the wiſdom and ingenuity of the whole world could ever contrive. But after all this, men who think themſelves greatly ſkilled in divine knowledge, cry this will never do; we muſt do ſomething; if this is all, the juſtice of God will never be ſatisfied for us, we ſhall never have a title to heaven if CHRIST's merits are not ſufficient to ſatisfy juſtice, even to the laſt mite, and to purchaſe for us an eternal inheritance in heaven! then Chriſt is dead in vain, and our preaching is vain, your faith alſo is vain, ye are yet in your ſins, then they alſo which are fallen aſleep in Chriſt are periſhed, and Chriſt never roſe again for our juſtification, nor purchaſed eternal redemption for us; though St. Paul expreſsly ſays he did. Heb, ix. 12. By his own blood he entred once into the holy place, having obtained eternal redemption for us.

BUT only figure to yourſelf a poor criminal confined in irons for treaſon againſt his king, condemned by a fair and righteous trial, of a juſt and equitable ſentence of death pronounced upon him: The king ſays to his ſon, let us procure a releaſe for this poor criminal; ſuch an one as ſhall be conſiſtent with ſtrict juſtice and the higheſt honour of the law—the prince, the king's ſon, replies, I am ready and rejoice to do thy will. The ſon goes, even to the priſon, and there pays down an immenſe ſum for the ranſom of the priſoner, even before his eyes, and alſo procures, he purchaſes for him an ample and clear deed to a moſt elegant houſe in the city and a plentiful maintenance for life! The prince ſteps up to the poor forlorn criminal, with all the chearful benevolence that could poſſibly adorn the moſt lovely perſon of a man, and knocks the irons off the priſoner, and delivers him his pardon, ſigned and ſealed, acknowledged and recorded, to an elegant ſeat, and plentiful maintenance for life in the royal city! at the ſame time pulls off his dirty, greaſy, vile rags with which he was covered, and clothes him with a new, rich and beautiful, neat and clean robe, and ſays to him in the moſt obliging manner you are heartily welcome to my father's preſence and mine, to your elegant houſe and fortune and to all the privileges of the royal city. The poor priſoner not a little coufuſed, looks round him! —carefully picks up his old clothes which inſtead of being worth any thing, are a vile and abominable nuiſance, and ſays to the prince, I muſt do ſomething for the king your father, otherwiſe I ſhall never get clear of the gallows after all, nor ſee the fine houſe you tell of: I have nothing in the world to give the king but theſe old clothes, there are ſome ſpots of dirt and greaſe upon them I confeſs, but as you take them home you will be ſo good as to waſh out theſe ſpots before you preſent them to your father: there are a few rents and holes too in them I think, but you can carefully darn them up ſo curiouſly, and where it is wanted ſet in here and there a new piece of cloth ſo neatly that they will never be ſeen; this you will do too before you preſent them! I wiſh I had ſomething better to preſent to your father, he is an excellent king, but this is the beſt, nay all that I have.—The prince, with an air of kindneſs nobly ſhining in his countenance, replies, my father and I did this kindneſs knowing that you had no reward to give us, if you had been able to have recompenſed us, you would have been able to have helped yourſelf: we ranſom'd you becauſe you had nothing to pay but your life, no recompenſe to offer—my father and I have every thing to enjoy, and ſtand in need of nothing; enjoy what's given you with gratitude, that's enough for you! my father and I, have the pleaſure and honour of doing you this kindneſs, and that's enough for us:—The poor bewilder'd man ſtares a little and then replies, aye you don't mean as you ſay, nor as the writings ſay which you gave me—It is a conditional bargain (or covenant I might have ſaid) and a very good one if I come up to the conditions. I plainly ſee that you mean a condition, though you don't expreſsly ſay it, (and I can eaſily infer it from this that) if the gift was certain and free without conditions ſays one, I ſhould immediately become abominably licentious! If I knew that the fine houſe and maintenance, and city privileges were certainly mine, I ſhould no longer feel any reliſh for them, I ſhould not care any thing about them, and to tell you the truth, it I knew that my ranſom from the gallows was compleat and certain, I ſhould not feel one ſpark of gratitude to you nor your father, for all you have done for me! but ſince it is a conditional ranſom, the thoughts of being brought with ſolemn pomp and parade to be publicly executed, ſo ſtrikes my ſoul through and through with their terrors, that I am abſolutely afraid not to feel grateful and thankul in ſome degree! A poor ſort of gratitude and praiſe indeed, ſays the prince; if my father had been pleaſed to require any conditions of you as a ſort of requital for ſhewing this mercy, how heartily would he deſpiſe the ſhuddering ſervices that proceed from abject fears.— Well, ſays the ranſomed criminal, you muſt take my old clothes and make the beſt of them you poſſibly can; ſome places in them I ſee are entirely wanting, you muſt ſet in little ſlips of this fine new robe where they are wanted: I hope that will pleaſe your father!—But a new piece of cloth, put into an old garment, ſays the prince, makes the much worſe you know, and beſides, he does not want your old clothes.—I hope he will accept of them, ſays the infatuated man, but they look ſo bad I am afraid he won't, and then I ſhall be undone, for I have nothing elſe to give him, and I muſt do ſomething you know.—Preſent yourſelf to him, ſays the prince, with your new robe on, which I gave you.—That won't do, ſays the man, I repeat it again, I muſt do ſomething for him!— Poor deluded man, (ſays the prince) you are beſide yourſelf. The goal-keeper has uſed you very ill, he has amuſed you with ſo many follies and falſehoods, and kept you in a dark room, ſo dark that you are become hardly capable to judge rationally of any thing I ſay to you; this goal-keeper it was that ſeduced you into the act of treaſon at firſt, and has been inſenſibly ſeducing and deceiving you ever ſince; he will be puniſhed in due time:—by-and-by I will ſend my ſervants with an order to the goal keeper, to thruſt you out, and when my ſervants ſhall lead you out in the freſh air, where you will behold the pleaſant rays of the ſun, from which you have been long hid, then you will come to yourſelf again, and be joyfully led to your new ſeat; where I will meet you, and give you joy of your new habitation!

THUS, however firmly men are aſſured that CHRIST has purchaſed eternal redemption for them, and ſecured their title to heaven, yet talk of conditions, and inſiſt upon doing ſomething to get a title! even thoſe who cry out againſt works have this ſomething to do to gain a title to happineſs, as well as others, though they are careful to call that ſomething they have to do by a different name from works! But what ſays the Almighty to the prophet Iſaiah, He that killeth an ox is as if he ſlew a man: he that ſacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered ſwine's blood; he that burneth incenſe, as if he bleſſed an idol.—Thus far is any thing that we ourſelves can do from purchaſing for us a title to the favour of GOD or an inheritance in his kingdom. —Every attempt of this kind we make, is no better than a ſmoke in the noſe of our GOD.

To the ſame purpoſe is the 10th chapter of St. Paul's epiſtle to the Hebrews, It is not poſſible, ſays he, that the blood of bulls or of goats ſhould take away ſins: wherefore when he cometh into the world, he ſaith, the ſon of God ſaith to his Father, Sacrifice and offering thou wouldeſt not, but a body haft thou prepared me: in burnt-offerings and ſacrifices for ſin thou haſt had no pleaſure: Then ſaid I, Lo, I come (in the volume of the book it is written of me) to do thy will, OGod. Above when he ſaid, Sacrifice, &c. thou wouldeſt not, neither hadſt pleaſure therein, which are offered by the law. By the way don't you imagine that the Jews thought that GOD had pleaſure in thoſe ſacrifices of theirs, which were offered by the law? Then ſaid he, Lo, I come to do thy will, O God: By the which will, we are ſanctified through the offering of the body of Jeſus Chriſt, once for all, ſaith the apoſtle. Jeſus performing this will of GOD once, ſanctifies us. The apoſtle adds, for by one offering he hath perfected forever them that are ſanctified, and their ſins and iniquities will I remember no more ſaith the Lord; now where remiſſion of theſe is, there is no more offering for ſins. You will obſerve that here is not one intimation that we have ſomething to do to become perfect forever, but the contrary, we ſee Jeſus hath perfected forever them that are ſanctified. This is not to be done, but done already. Jeſus hath done it.

BUT by this time, I fancy ſome of you want to put me in mind of the words of my text leſt I ſhould loſe ſight of them, and ſo forget to give you a particular account of them.—The wages of ſin is death, but the gift of God is elernal life in Chriſt Jeſus our Lord, as it ſtands in the original.— The original of the New Teſtament is the truth, even the very words of the Apoſtles, as they wrote them, but the tranſlation into Engliſh which you read, is the work of men in England, about an hundred years ago, and ſo far as they have given you an exact tranſlation, or an exact meaning in Engliſh of the apoſtles words, ſo far its the truth as it is in JESUS, but no farther.

I PURPOSE to examine each part of my text diſtinctly, and give you the meaning of the words as near as I am able to, and

But the Conſideration of theſe diſtinct parts of my text I ſhall defer till another opportunity.

IN my former diſcourſe on theſe words, after a number of general obſervations, I propoſed to examine each part of my text diſtinctly, and in their natural order.

1ſt. What is meant by this expreſſion in the text,—Wages.—The Wages of Sin is Death.

WAGES are what is due to any one for what he does, what he deſerves either of reward or puniſhment. —The payment of what any one has merited, and what he is ſuppoſed to expect, commonly in conſequence either of a promiſe or threatening.

WAGES are generally ſuppoſed to ariſe from a pre-contract: this is the caſe here. The law of GOD is called a covenant of Works; conſiſting of promiſes of life and happineſs, as the reward of obedience; and threatenings of death and miſery, as the puniſhment of diſobedience. He that docth thoſe things ſhall live in them, ſays the law. If he keep all my ſtatutes and do that which is lawful and right he ſhall ſurely live; in his righteouſneſs that he hath done fe ſhall live: But behold, ſaith the LORD GOD, all SOULS are mine, the SOUL that SINNETH it ſhall DIE: in the day thou eateſt thereof thou ſhall ſurely die, ſaith the LORD GOD to Adam.—And again, the righteouſneſs of the righteous ſhall be upon him: Thus you ſee the Wages of the righteous are alſo denounced to them by the law; the ſoul that ſinneth ſhall die, for the wages of ſin is death. Such are the Wages of ſin, and juſtice never ſuffers them to go unpaid! Another thing to be conſidered in Wages is, that they become due at a certain period of time; and this time is commonly mentioned in the contract, if not, they are immediately due when merited.

THE law ſays, in the day thou eateſt thereof thou ſhall ſurely die; and the giver of this law never had the character of refuſing to pay labourers their Wages. Vengeance is mine ſaith the LORD, I will repay. Nor had he ever juſtly the character of withholding any part of the Wages: 'Till heaven and earth paſs away, one jot or one tittle ſhall in no wiſe paſs from the law till all be fulfilled ſays JESUS CHRIST. And again, if thou be caſt into priſon, verily I ſay unto thee, thou ſhalt by no means come out thence till thou haſt paid the uttermoſt farthing! In another Evangeliſt, the laſt mite! So that you may be ſufficiently aſſured of this, that no one ever merited any kind of Wages of GOD, either of reward or puniſhment, that ever was or ever will be defrauded of any part of them, even the leaſt mite; for it is written, the recompenſe of a man's hands ſhall be rendered unto him: for he is faithful that hath promiſed, and will bring it to paſs; he is a juſt God, he is a God of truth: you may indeed rely upon his word; he won's alter the thing that is gone out of his mouth.

But I haſten to the 2d thing propoſed, which was to examine, what is meant in the text by Sin.

THE apoſtle John tells us that all unrighteouſneſs is ſin; and that whoſoever committeth ſin, tranſgreſſeth the law, for ſin is the tranſgreſſion of the law. And Jeſus himſelf tells us, that the firſt great Commandment in the Law is, thou ſhall love the Lord thy God, with all thy heart, and with all thy ſoul, and with all thy mind: and the ſecond is like unto it: thou ſhall love thy neighbours as thyſelf: on theſe two commandments, hang all the law and the prophets. Hence it is eaſy to ſee, that whatever there is in us, that is in any reſpect inconſiſtent with loving God with all our hearts, or any neglect of loving our neighbour as ourſelves, is ſin, if we prefer any perſonal pleaſure or perſonal ſafety, to doing (his) GOD's will; or if we at any time love ourſelves better than our neighbours, we commit ſin.—If we have any deſire that our neighbours ſhould meet with any trouble or difficulty; or take any degree of pleaſure in the ſufferings of any one, or attempt to injure any one, tho' in the ſmalleſt degree, whatever provocation he offers us, we commit ſin! the certain wages of which is death.—What! ſays one, the leaſt offence poſſible the moſt trifling miſconduct puniſhed with death! Yes—Is this certain? Indeed it is, it is not ſaid the Wages of great ſins is death but not of little ones: The law curſes every one that continueth not in all things contained in the law.—But, all things! I thought ſays one, that he who commits murder, or blaſphemy, or ſome ſuch capital crime, and did not repent, was entitled to death, but that every offence, even the ſmalleſt, would incur death, is what I did imagine no one believed; does any affirm that every offence, even the leaſt, merits ſo ſevere a condemnation as Death!—What ſaith the Scripture, He that offends in one point is guilty of all. I ſhould think, continues he, that the infinite kindneſs and clemency of GOD would rather overlook petty faults, than thus heavily puniſh them.—No, we are plainly told that GOD will by no means clear the guilty: but for every idle word which men ſpeak, ſhall they give account in the day of judgment!—What then will become of us all, ſays he, by ſuch doctrine? for there is not a man in the world without his faults.—True, we are told plainly that there is not a man that liveth and ſinneth not; in many things we offend all, ſays the apoſtle; and my doctrine is not mine but the word of GOD.—But what is to be done with us all? ſays the man: what will become of us?—Why juſt what the Word of GOD ſays, By the deeds of the law ſhall no fteſh be juſtified in his ſight, for every mouth ſhall be ſtopped and the whole world become guilty before GOD. See Rom. iii. 19. They ſhall be all proved guilty of ſin; and the wages of ſin it death.—I thought, ſays the man, here you was preaching up the ſalvation of all men, but now you ſeem to be preaching up the damnation of all men! This is explaining the law which many think to be a very principal part of preaching the goſpel of peace: This is ſhowing the condemnation of all men by the law; for we are plainly told of the law that it is a miniſtration of death; but do none eſcape this death which is the wages of ſin; do none eſcape this condemnation?—Not one of all the race of Adam, for they have all ſinned! And we are told that the whole world ſhall become guilty before GOD, and we are told that he will by no means clear the guilty!—Worſe and worſe ſays the man: I think, ſays he, the mortar you daub with is tempered as high with brimſtone as any body's; nay more ſo, for I don't hear that you clear any, but condemn all the world! The moſt cenſotious beſides you, leave at leaſt room enough to creep out themſelves, but you don't do that!—No, we think with the apoſtles, are we better than they? no in no wiſe, for the ſcripture hath concluded all under ſin: But to be plain with you, ſays he, don't you think that ſo much as one of the human race will finally be ſaved? The anſwer to this queſtion will be moſt ſeaſonable and perhaps fall in its proper place, when we conſider the latter part of the words of the text.

I THINK, ſays he, you have at this time, preached up the law ſtrict enough for any body—indeed thoſe of your way of thinking, though they don't incline to preach very much upon the law, yet when they take it in hand they make thorough work of it, meaning, I ſuppoſe to do this piece of work ſo effectually that it ſhan't need to be taken in hand ſo often. For my part ſays he, I had rather have more of the law preach'd, but then I would chuſe to have it a little more mild; for I don't after all ſee why the law mayn't juſtify, or at leaſt excuſe thoſe who honeſtly mean to keep the law, though they often break it, through infirmity or ſurpriſe, or ignorance, or through want of conſideration! but if they try to do as well as they can, and are ſincere and habitually obedient and lament their backſlidings, it looks hard indeed that they ſhan't be accepted: ſurely the law of God can't be ſo rigid. When a man has done as well as he can, he can't do any better; and what would you have him do? I anſwer in the words of the great apoſtle to the Gentiles, If there had been a law given which would have given life, verily righteouſneſs ſhould have been by the law, but the ſcripture hath concluded all under ſin.—Says he, and you know the wages of ſin is death.—How fond are people of trying to make the law a miniſtration of life; how many attempts to mitigate the ſeverity of it: though after all it will look them in the face, and make them afraid, as long as they ſeek to be juſtified by it: however they take great pains to ſmooth the terrors of it, and to explain away the ſeverity of it, the Wages of Sin is Death; eſpecially great acts of ſin, they imagine; if they be not repented of, but continued in.— No, the law condemns them if they are guilty of but one breach of it! For he that offends in one point, we are told, is guilty of all! and curſed, if he continues not in all things written in the book to do them, but they will endeavour to get clear of all thoſe plain and ſtubborn declarations by aſſerting that they don't mean as they ſay, and ſo take for doctrines the commandments of men, making void the law of God through their traditions, as we are told the Jews did. This they do becauſe they ſee no way of eſcaping the ſentence of the law, but by mitigating the ſtrictneſs and ſeverity, and by making the law more pliable, for they muſt at all events, contrive ſome way themſelves of living excuſed by the law, ſince the lawgiver has plainly told them; that he will by no means clear the guilty. See Exod, xxxiv. 7. But the ſoul that ſinneth ſhall die. See Ezekiel 18th chap. But to avoid being ſlain by the law, men will ſeek out many inventions. I was alive to the law once ſays St. Paul. He could find out how he might be juſtified, or at leaſt excuſed by it; but when the commandments came ſays he, it appear'd in its true light, exceeding broad; ſin revived and I died, he ſaw himſelf condemned to death by the law, the ſlighteſt ſins in the eſteem of men are notwithſtanding mortal in the ſight of GOD, as they are deviations from the rules of equity and righteouſneſs.

IT is abſurd to conceive that man, created in the image of God, and bound by every tie of allegiance to be ſubject and obedient to his infinite Cicator. It is wretchedly abſurd to conceive, that in theſe circumſtances, man ſhould ſin at all and not be puniſhed; to ſin venially as the Papiſts call it, ſo ſlightly as that GOD will put up with it without puniſhing it, is not to ſin at all, the very pretence is a contradiction; for every ſin is nothing elſe: Even the leaſt ſin that ever was committed is nothing leſs than the tranſgreſſion of the law! and therefore incurs the penalty of the law, which penalty is death, the curſe. Conſequently by ſin, the text means all manner and degrees of ſin, none of which are venial, but all give us a ſure title to death. The tranſgreſſion of the law of God, even the leaſt of them, do far more juſtly merit death than the greateſt oftenders againſt the law of man, the dignity of our divine law-giver, and the obligations both of right and gratitude to him are prodigious aggravations to the ſins we commit againſt the precepts and commands of our ſupreme ſovereign, for who can expreſs the infinite diſproportion there is between us and him? Are not we his creatures, the work of his hands, and has he not a full right and unlimited property in us? Wherefore are not our oftences againſt him, yea, the leaſt of them, ſufficiently provoking and criminal to deſerve death? Undoubtedly they are! They give us a ſure infallible title to death, which is denounced in many other paſſages of ſcripture, as well as my text, to be the juſt reward and appointed wages of ſins.

BUT I paſs on to examine in the 3d place, WHAT is meant in the text by Death, that death which all ſin has a ſure title to.—Death in its utmoſt limits, no doubt contains every thing that is in any meaſure grievous or deſtructive, either to ſoul or body: Thus Pharaoh beſought Moſes to intreat the LORD his GOD that he would take away this death, only alluding to the Locuſts that had overſpread the country, and eat up every herb which the hail had left.

So St. Paul ſays, he was in deaths oft; and this beſides, the different views he had, that the law condemned to death; it was the ſtripes and labours and impriſonments, with that long catalogue of troubles he endured, which beſides their preſent pain, tended evidently to the temporal deſtruction of his body: And ſo upon that account are perhaps ſtiled ſo many diſtinct deaths, or rather degrees of death! But the death of the body is completed in its abſolute ſeparation from the ſoul in its diſſolution! Death alſo comprehends all the darkneſs, terrors and afflictions of the mind, all that remorſe and inward diſtreſs and confuſion of ſoul which are the conſequences of ſin, and every painful idea that ariſes from a ſenſe of guilt and the fear of puniſhment. All the guilt, diſtreſs, darkneſs and fears of the ſoul are its death; this is ſpiritual death, or the death of the ſoul, thus denounced by the law; the ſoul that ſinneth ſhall die; this death of the ſoul or ſpirit is called ſpiritual death.—When it is complete in an abſolute and perfect ſeparation and ceſſation from every kind and degree of hope, comſort or any thing pleaſing, it is the very blackneſs of darkneſs in the mind, and the compleat anguiſh of diſtreſs and horror! not admitting the leaſt view of divine favour, or the leaſt degree of ſenſe of the beauty of holineſs, a perfect deadneſs to all goodneſs, righteouſneſs or happineſs, and a continuance in this ſtate forever, is eternal death, the wages of ſin!

A MAN is ſaid to be dead in treſpaſſes and ſins in the language of ſcripture, when he is devoted to the ſervice of ſin, and ſees himſelf condemned by the law, and is ignorant of the ſalvation of GOD, has no reliſh for holineſs; but his mind, dead to every thing ſpiritually good, his mind is under the the ſentence of the law, which is death; like a criminal ſentenced to death by human laws, who knows of no certain way to eſcape the execution threatened, that he may have ſome flattering hopes, that ſeem to bewilder without reaſon or foundation.

THOSE who are dead in treſpaſſes and ſins, frequently feel much ſorrow and inward heavineſs at times. When evil accidents befal them, they are often alarmed: particularly when ſickneſs threatens them, it is not uncommon for them to be in great dread, fearing that a ſummons is ſent to call them to that impartial reckoning, in which the Devil and their own guilty minds will prove accuſers; in this ſtate of fearful expectation, the inceſſant clamour of an enraged conſcience muſt be diſtreſſing beyond expreſſion! how extreme the agonies of a guilty mind. If we had never felt any thing of this kind, by experience it would be difficult if not impoſſible to paint the ſeverity of them. We could not figure to ourſelves, if we were utter ſtrangers to them, how ſad, how ſevere and inſupportably gloomy they are many times, vaſtly worſe than a temporal death: and ſometimes put the miſerable object upon the project of forcing themſelves out of the world to avoid them. However, theſe guilty agonies are a ſad, though lively figure of ſpiritual eternal death, the wages of ſin; which after as many thouſands, as many millions of ages of years, as there are ſands on the ſea ſhore or atoms in this whole globe of earth, is no nearer a period or concluſion than at the firſt moment of its beginning. Theſe are the wages of every ſin, even of the leaſt that was ever committed againſt the law of God: It deſerves death, temporal and ſpiritual; the death both of the body and ſoul, and this death to remain forever: to be without end or intermiſſion. I need not undertake a particular proof of this duration of death, bodily and ſpiritual, and eternal, being the ſentence of the law of GOD for fin; for I think it is even a common phraſe, that ſin deſerves and is threatened with death, temporal, ſpiritual and eternal.

THE law that denounces the wages of ſin to be death, gives not even the leaſt hint or intimation of any ceſſation or releaſe from that death! ſo that would we know what is meant in the text by that death which is the wages of ſin, we muſt form in our minds a compleated apprehenſion of all ill, of all the pains and diſtreſſes of the body, together with its ſeparation from the ſoul, its utter diſſolution, and of all the extreme agonies of the ſoul, without one ſpark of joy or hope, for an eternal duration; and then conſider that this is the ſentence of GOD's law upon every ſon and daughter of Adam, for St. Paul tells us plainly that the ſcripture hath concluded all under ſin; there is none of them righteous; no not one—in many things we offend all: and leſt we ſhould try to excuſe ſome, we are told that by the offence of Adam, judgment came upon all men to condemnation.—I hope that none who hear me ſhall think that I am faulty, for not preaching up the terrors of the law.

IF any of you are fond of what ſome term law works, I think they muſt be ſatisfied, for to declare, as I do, that every, even the leaſt offence againſt the law of GOD, merits the death of ſoul and body to all eternity, and that all the evils we can conceive of as pertaining to the man, forever are to be taken into this idea of death:— and that all the natural deſcendants of Adam, without exception have been proved guilty and ſentenced to this death by the law, and that no one jot or tittle of this law could ever fail or be excuſed from taking effect, is, I think, preaching the law ſtrict enough for any body.

YE that talk of keeping the law or obeying the commands of GOD, in order to be ſaved by it, what do you think of it? I know that this method of preaching the law muſt be ſtrict enough for you.— Perhaps ſome one might make this reply, I know that by the deeds of the law no fleſh ſhall be juſtified in his GOD's ſight, but then if I believe and repent, and ſtrive to keep the commandments of GOD, and do generally, and habitually keep them, I expect that CHRIST will ſatisfy for thoſe inſtances in which I fail of my duty.—Then you ſuppoſe that a new piece of cloth put into an old garment won't make the rent worſe, though CHRIST was of opinion that it would: You think then that a garment, conſiſting of ſome old cloth and ſome new, if joined together, will make a perfect garment, fit to appear in before an infinitely juſt GOD! But it ſeems that JESUS himſelf is not willing to put a piece of his new cloth into our old garment, becauſe he judges that it will make the rent worſe! for the new cloth won't faſten to the old nor by any means adhere to it;—the old would break away in the attempt. And if it would adhere, the garment after all would be but a patch'd thing, and would not look like the coat of JESUS, which we are told was without ſeam, woven from the top throughout, and not ſuffered to be rent even by the ſoldiers. John xix. 23. And though his body was pierced and his blood poured out, yet his ſeamleſs coat was by no man rent: therefore you have ſufficient aſſurances that Jeſus will never tare up his ſeamleſs coat to patch your's; beſides, a patch'd coat would hardly look like a wedding garment. So that it is very plain that you muſt fail in that attempt.

ST. Paul never made any mention in any of his epiſtles, of mending our old garment with ſlips or pieces of CHRIST'S new robe of righteouſneſs!— He exhorts indeed to put off the old man which is corrupt according to the deceitful luſts; and to put on the new man, which after God is created in righteouſneſs and true holineſs. Eph. iv. 22-24. Obſerve, my brethren, the apoſtle don't ſay, put off part of the old man which is partly corrupt, according to the luſts that are partly deceitful, nor put on ſome little part of the new man, which is partly created in righteouſneſs and true holineſs.

ST. Paul ſays to the Coloſians, chap. iii. verſes 9, 10, and ſo on, Ye have put off the old man with his deeds: and have put on the new man, which is renewed in knowledge after the image of him that created him: where (ſays he) there is neither Greek nor Jew, circumciſion nor uncircumciſion, Barbarian, Scythian, bond nor free: no part of the old man remaining: but ſays he, Chriſt is all and in all. Take notice that the apoſtle don't ſay, that CHRIST is part and in part of all, but, CHRIST is all and in all.

BUT, ſays the objector, Do you agree with the doctrine of the church of England in this matter, and her interpretation of ſcripture concerning this doctrine, that no part of our old garments, or righteouſneſs can be accepted in GOD's ſight? as coming up to the demands of the law, the church of England in her articles of Religion has ſet to her ſeal that it is true.—Article 13th.—Works done before the grace of Chriſt, and the inſpiration of his ſpirit, are not done as GOD hath willed and commanded them to be done; no doubt but they have the nature of ſin;—but this, ſays the objector, condemns but only part of our works, and thoſe too which are before the grace of CHRIST and the inſpiration of his ſpirit; but does not at all condemn as defective, thoſe works of ours which are the fruits of faith in CHRIST, which proceed from a true and lively faith. This is but a poor way of proving that the whole of any thing is condemned as defective becauſe ſome part of it is. Well then, let us examine the 12th article in which are theſe words: Albeit that good works which are the fruits of faith, and follow after juſtification, cannot put away our ſins and endure the ſeverity of GOD's judgment. Here then you ſee that the articles of the church of England condemn our works, both before and after faith, as defective; even thoſe that are the fruits of faith cannot endure the ſeverity of GOD's judgment: though in the cloſe of this 12th article they are ſaid to ſpring out neceſſarily of a true and lively faith, inſomuch that by them a lively faith may be as evidently known as a tree diſcerned by its fruit. This, ſays the objector, has a plauſible appearance of condemning all we do as defective in the ſight of GOD's law, I muſt own; but yet I cannot think, that the church of England ever meant to condemn them all as defective: I think they could not.—Well, let as examine further then; article 11th has theſe words, We are accounted righteous before GOD only for the merit of our Lord and Saviour JESUS CHRIST, for ſays the 18th article, Holy ſcripture doth ſet out unto us only the name of Jeſus Chriſt, whereby men muſt be ſaved. Thus fully has the church of England ſet her ſeal to the truth of this doctrine, and I feel happy that my following the exact truth of ſcripture in this point, and cloſely adhering to it, does not expoſe me to any juſt imputation of departing from the doctrine of the church of England. But I may freely declare that no works of ours whatever from our birth to our death will ſtand the ſtrict teſt of righteouſneſs in the fight of GOD, or bear the impartial examination of his juſtice, and let us deſire with St. Paul, to be found in Chriſt not having our own righteouſneſs, which is of the law, but the righteouſneſs of GOD, and that we may know him and the power of his reſurrection, who rofe from the dead for our juſlification.

THE law was given by Moſes, and was a miniſtration of death; but grace and truth came by Jeſus Chriſt; and though the letter killeth yet the ſpirit giveth life. My words, or the words I ſpeak unto you, ſaid Jeſus, are ſpirit, and they are life. We are told the firſt man Adam was made a living ſoul, the laſt Adam was made a quickning ſpirit: had it not been for ſin, man might have lived proſperous and happy in an earthly paradiſe:—his life, free from cares and unmixed with ſorrow. Sin firſt made man acquainted with trouble, and it is our guiltineſs of mind, under a ſenſe of the law, that increaſes the number and heightens the malignity of all our afflictions. It is the conſciouſneſs of our manifold ſins, and the dread of Almighty vengeance, in minds deſtitute of the light of life, that arms the diſaſters of the world with ſuch a killing force, and ſometimes makes the load of temporal evils too heavy for men to bear, when the mind ſeems the only part immediately effected. When men have lively notions of the terrors of wickedneſs, what is it but only this one evil that can indeed wound their ſpirit with trembling concern, and the moſt cutting anguiſh; and would they not think it a happy deliverance to be ſet free from that dreadful bondage to fear, which has made many go into a compleat deſtruction, and many to cut their own throats, to drown their ſenſe of the fear of eternal death, the wages of ſin, in a deluge of their own blood! Would not they who are tormented with ſuch outrageous fear, think it a bleſſed deliverance, now to be ſaved from it?— and like the man that was among the tombs, to be ſet calm and in their right mind at JESUS' feet?— Would they not think it of ſome benefit to man now to have the goſpel of peace proclaimed, tho' it was repreſented as good tidings of great joy which ſhall be to all people.

BUT to ſhew what is an effectual deliverance now from this awful bondage to fears, belongs to the conſideration of the remaining part of my text, which I hope will be the matter of our agreeable contemplation at a future opportunity.

IN diſcourſing heretofore on theſe words, I propoſed to examine diſtinctly,

THE firſt three of theſe I have carefully conſidered; and ſhewn that Wages are that which is due either of reward or puniſhment: to every one according to what they have done: the payment of what every one merits by the tenure of the divine law, which is a covenant of works, conſiſting of promiſes of life and happineſs for the reward of unfailing obedience, and of threatnings of death and miſery for the puniſhment of every inſtance, for every kind and degree, of diſobedience: he that doth the things contained in the law, ſhall live in them, but the ſoul that ſinneth ſhall die, ſays the law, and that GOD never did nor ever will defraud any of their wages, not even of the leaſt farthing of them, but the recompence of a man's hands ſhall be rendered unto him. Secondly, I ſhow'd what was meant by Sin, that all unrighteouſneſs is ſin, every inſtance, in thought, word or deed, that is contrary to or not fully up to loving GOD with all the heart, and our neighbours as ourſelves; and I proved by the moſt plain and full teſtimony of ſcripture, that every one of the natural deſcendants of Adam are finners, and have merited the Wages of Sin, which is Death; that nothing which any one of them do from their birth to their death, comes fully up to the demands of the divine law, and that to this truth the church of England hath ſet her ſeal, particularly in her 11th, 12th, 13th and 18th articles of Religion. Thirdly, I ſhow'd what Death it is that is threatned to every one for the wages of ſin: That it comprehends all the evils that can take hold either of body or mind; all the pains of the body together with its total diſſolution, and all the guilty agonics of the ſoul, together with its compleat ſeparation from every ſpark of joy or hope; and this ſtare both of ſoul and body to continue for ever and ever; this is what is commonly called death, temporal, ſpiritual and eternal, and that by the holy and juſt law of GOD, this ſentence paſſed upon every ſon and daughter of Adam, the ſcripture having concluded all under ſin, and that GOD, who is true, has declared that he will by no means clear the guilty. So that ſince the fall of Adam, it was never poſſible that either he or any one of his deſcendents ſhould eſcape this puniſhment, this curſe, even death, the juſt wages of ſin: and though the law of GOD is holy, juſt and good, yet to us it is no other than a miniſtration of death, as St. Paul expreſsly teſtifies.

THUS I have explained the law to you, and uſed my endeavour, that no part of the truth of it ſhould be kept back from you; and though upon the laſt interview I brought you no farther on your way than under the very centre of this dark cloud, the miniſtration of condemnation, and there left you for a little ſpace, but not without an intimation that I purpoſed to carry you farther, yet now I have met you here, to conduct you from the clouds of darkneſs and fear, to that great mountain which GOD by the mouth of his prophet Daniel, has promiſed ſhall fill the whole earth, where is fulneſs of light and joy, and though it is an eſtabliſhed truth, that no one of the guilty race of Adam could eſcape the curſe of the law which is death: but ſentence of condemnation has paſſed upon all: for the word of GOD is ſure, yet I now come to you in the fullneſs of the bleſſings of the goſpel of peace, to teſtify to you in the words of the Holy Ghoſt, delivered by the prophets Iſaiah and Jeremith, that your warfare is accompliſhed, that you have received double for all your ſins; the Lord has accompliſhed his fury; for as St. Paul teſtifies, Chriſt has appeared to put away ſin by the ſacrifice of himſelf. I am come to declare unto you, that the gift of God is eternal life, in Chriſt Jeſus our Lord. What a glorious light is this—the thunderings and lightnings, the clouds and thick darkneſs that overſhadow mount Sinai, with all their terrors, are diſperſed, and the Son of Righteouſneſs has ariſen with healing in his wings.

I NOW come to the conſideration of the 4th particular in my text, to ſhow, What is meant by the Giſt of GOD.

THE thing given, the apoſtle declares in my text to be, eternal life. St. John tells us, that God hath given to us eternal life; and this life is in his ſon. See 1ſt John, v. 11. The tradition of the world, ſays, that God will give eternal life to thoſe who now obey him, and believe the goſpel; but to none elſe; and to the believers God will not give eternal life, till the day of judgment! but we ſee the apoſtle of our Lord differs from this tradition of men. St. Paul in my text, does not ſay the gift of God will be eternal life ſometime or other; but he ſays, it is eternal life. And St. John ſays, God hath given to us eternal life: as already given, not as ſomething to be given hereafter.—When GOD gave his Son, he gave us eternal life: They ſpeak of this eternal life as already given, not as ſomething to be given hereafter. When GOD gave his Son, he gave us eternal life, for this life is his Son. And JESUS ſaid, I am the way, the truth and the life. Ye are dead, (ſays St. Paul,) and your life is hid with Chriſt in God. And we are told that when he who is our life ſhall appear, we ſhall appear with him in glory! So that JESUS is ſaid to be our life, becauſe he not only redeemed us from death, the wages of ſin, but procured for us life by his obedience to the law; for life is the reward of righteouſneſs by the law, and he is the head of every man; and being righteous for every man, becauſe he is the Lord our righteouſneſs, that we might be made the righteouſneſs of God in him: For he, we are told, was made of God unto us wiſdom, righteouſneſs, ſanctification and redemption. So that we being the righteouſneſs of GOD in him, have life, the reward of righteouſneſs. We live becauſe he lives; he is the vine and we the branches: we received our life from him, he is the root that ſupports us; the head of every man is CHRIST: We are expreſsly told, and if the head lives the whole body lives. So that GOD'S giving his Son, includes the gift of eternal life to us; for we are expreſsly told, that this life is in his ſon. Again, the gift of God is free; no purchaſe of ours: It is unconditional reſpecting us; no condition required but what CHRIST has already fulfilled. To give and then require of us to purchaſe the gift is beneath the dignity of our heavenly Father. No, the gift of GOD is free; for ſays St. Paul, in the 5th chapter of his epiſtle to the Romans, Not as the offence, ſo alſo is the free gift. For it through the offence of one, many be dead; much more the grace of God, and the gift by grace, hath abounded unto many. And not as it was by one that ſinned, ſo is the gift: for the judgment was by one [i. e. one oftence,] to condemnation; but the free gift is of many offences unto juſtification.

BUT ſays the objector, We are exhorted to repent, therefore this is a condition of our receiving this gift. I anſwer, this gift is already given, GOD hath given to us eternal life, ſays the apoſtle John. Yes, ſays the objector, he had given eternal life to them whom the apoſtle was talking to, for they had repented. I anſwer, St. Paul in his epiſtle to the Romans, chap. 11. verſes 28, 29, ſays of the unbelieving, impenitent Jews, as touching the election, they are beloved for the Fathers ſakes. For the gifts and calling of God are without repentance. For (ſays he) God hath concluded them all in unbelief, that What? that he might damn them all? No; that he might have mercy upon all. So that if you will believe St. Paul, the gift of God is free and without repentance; nay, even thoſe who are concluded in unbelief, as all the nations of the Jews were; were not theſe concluded unbelievers, that all, or even any one of them might periſh, but that GOD might have mercy upon all of them—that our merciful high prieſt might have compaſſion upon the ignorant, and thoſe that are out of the way, as the ſame apoſtle tells us in his epiſtle to the Hebrews, and though the Jews ſtumbled at that ſtumbling ſtone, as it is written, Behold I lay in Zion a ſtumbling ſtone and rock of offence, yet (ſays the apoſtle) have they ſtumbled that they ſhould fall, God forbid. Though they ſtumbled, yet he abhorred the very idea of their being loſt: no, it could not be; thoſe who ſtumbled were to riſe again; as God told Simeon, when he took up the child Jeſus in his arms being in the temple, and the Holy Ghoſt being upon him, ſays to Mary the mother of Jeſus, this child is ſet for the fall and riſing again of many in Iſrael. So that thoſe who ſtumble or fall were however to riſe again: ſo that the more you examine the goſpel of God's grace, the more plainly you will ſee that the gift of God is free—his grace is free—for God, we are told, commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us. He did not wait for our faith or repentance, no; when we were enemies, we were reconciled to God by the death of his Son. See Rom. 8&10. —And if this is by grace (St. Paul tells us) then it is no more of works: otherwiſe grace is no more grace—every one who believes in the true Chriſt, who is the head of every man: for we are told, there ſhould be many falſe Chriſts, and that they ſhould deceive many; but every one who believes in the trueChriſt, who, we are told is the ſaviour of all men, will ſee that he is the end of the law for righteouſneſs. And if he is the end of the law, the law came to an end in him. The demands of the law fully anſwered and ſatisfied by him, then what can be left for us to do to purchaſe this gift, which is already given us? But if we have ſomething to do to obtain this gift, then it is no longer a gift, much leſs a free gift, but a bargain. But ſays the objector, is not the goſpel called a covenant, —the new covenant; and better than the old covenant; and does not a covenant ſuppoſe conditions to be performed? Yes, the goſpel of the grace of GOD is called the New Covenant, and GOD promiſed by Iſaiah, to give his ſon for a covenant of the people. And as JESUS is our covenant—the covenant of the people, the conditions to be performed were all due from Jeſus alone, and he has performed them ſo that the covenant is finiſhed forever. Hence St. Paul calls the blood of JESUS, the blood of the everlaſting covenant.

THE firſt covenant was broken by us, and ſo came to an end. We being unfaithful GOD would truſt us no more, but gave his Son for our covenant, which perfectly ſecured the performance of the conditions on our ſide; JESUS has already performed every tittle that was required: ſo that it is not left in our power to break this covenant; it is already compleated, and ſo muſt laſt forever: therefore the blood of JESUS is ſtiled the blood of the everlaſting covenant—the covenant that will laſt forever. The mountains ſhall depart, and the hills be removed, but my kindneſs ſhall not depart from thee! neither ſhall the covenant of my peace be removed, ſaith the Lord, that bath mercy on thee: in a little wrath I hid my face from thee for a moment, but with everlaſting kindneſs will I have mercy on thee ſaith the Lord thy redeemer: And every tongue that ſhall riſe againſt thee in judgment thou ſhalt condemn. This is the heritage of the ſervants of the Lord, and their righteouſneſs is of me, ſaith the Lord. See Iſaiah xv. 8, 10, 17. Therefore as our righteouſneſs is of the LORD, it is perfect, and the covenant ſecured forever, and no conditions required of us as individuals; it is the gift of GOD, and his gift is free. The new covenant in Chriſt's blood is the ſure mercies of David; our ſins and iniquities will GOD remember no more.

Now ſays St. Paul, where remiſſion of theſe is there is no more offering for ſins. But many think they have ſtill an offering to make; ſome conditions to perform; in order to fulfil their part of the covenant of grace, which if true, would make it a covenant of works as much as the firſt covenant was, and then the new covenant might be broken by us; and then how would it be an everlaſting covenant—how would it be the ſure mercies of David. If it was left to us to keep or break, how would it be ſure at all? GOD has promiſed that the covenant of his peace ſhall not be removed: Becauſe our righteouſneſs is of him, it does not depend on ourſelves, but our eternal life is the gift of GOD, we don't purchaſe it—for it is freely given.

GOD ſent his Son to redeem us—to ſulfil the law for us—to do every thing for us that was neceſſary, in order to GOD's being juſt, and at the ſame time the juſtifier of the ſinner. Therefore it is all of GOD—his free gift already given—It is GOD that juſtifieth, who is be that contemneth: it is CHRIST that dieth, yea, rather that is riſen again. This is our ſecurity—this is our rejoicing—this is our life —this is the gift of GOD: for not by works of righteouſneſs which we have done, but by his mercy he ſaved us—it is already compleat—Though all we have gone aſtray, every one to his own way, yet the juſt Judge has laid upon JESUS the iniquities of us all, and JESUS has already put away our ſins by the ſacrifice of himſelf. This ſacrifice alone was ſufficient without any of our doings, to put away the ſins of the whole world.

JSEUS was the lamb of GOD, that took away the ſin of the world: that taſted death for every man; that gave himſelf a ranſom for all; that was made a curſe for us; that was made ſin for us; that finiſhed the tranſgreſſions and made an end of ſin: for he is the propitiation for our ſins, and not for ours only, ſays the apoſtle, but for the ſins of the whole world.

BUT ſays the objector, don't you depart from the doctrine of the church of England, when you ſay that the ſacrifice of Chriſt alone is ſufficient without any of our doings, to put away the ſins of the whole world. I remember, ſays he, that you undertook to prove upon a former occaſion, that by the articles of the church of England, all our righteouſneſs from our birth to our death, even the beſt of it, even that which proceeds from a true and lively faith, is defective, and will not ſtand the teſt of GOD's juſtice, or the ſeverity of his judgment; and you ſeemed to have more to ſay for yourſelf than one would have imagined; but when you aſſert that CHRIST has already done all that is neceſſary to reconcile the juſtice of GOD to us, without any doings of our own, I don't ſee how you will prove that to be conſiſtent with the doctrine of the church, that we have nothing left for us to do, to eſcape eternal death—the wages of ſin, but that CHRIST has done all, Well then, let us hear the beginning of the prayer of conſecration in the communion ſervice, which is this: "Almighty GOD, our heavenly Father, who of thy tender mercy didſt give thy only Son, Jeſus Chriſt, to ſuffer death upon the croſs for our redemption, who made there (by his one oblation of himſelf once offered) a full, perfect and ſufficient ſacrifice, oblation and ſatisfaction for the ſins of the whole world!"—What can be more expreſs than this? If CHRIST's death upon the croſs, is a full, perfect and ſufficient ſatisfaction for the ſins of the whole world, what can infinite juſtice do more? Would it be juſt to require more than what is a full, perfect and ſufficient ſatisfaction to juſtice? But ſays the objector, I can't think that this was meant to exclude our faith, repentance, and all our obedience from being neceſſary to ſatisfy the juſtice of GOD: ſo that now his law has no demands upon us.

BUT do you ſuppoſe that the church of England would offer that to ſatisfy the demands of GOD's law which ſhe has declared in expreſs words will not endure the ſeverity of GOD's judgment; would ſhe offer more than what ſhe has pronounced ſufficient ſatisfaction? This would be works of ſupererogation, which ſhe condemns in her 14th article. But ſays the objector, do you think it is the doctrine of the church that what Chriſt has done already, is ſufficient to ſatisfy the juſtice of God for the ſins of every man in the world? ſo that our repentance, or any thing we can do, is not neceſſary to ſatisfy the demands of the law?

HEAR what ſhe ſays in her 31ſt article, in which are theſe words,—The offering of CHRIST once made, is that perfect redemption, propitiation and ſatisfaction for all the ſins of the whole world, both actual and original, and there is none other ſatisfaction for ſin but that alone. And the 11th article ſays, we are accounted righteous before God only for the merit of our Lord and Saviour Jeſus Chriſt, and not for our own works or deſervings. Is this the doctrine of the church of England? ſays the objector.—I anſwer, Yes; if you will take her word for it: theſe are her words, which I have recited; the very words: as you may eaſily find by looking into her articles of Religion, which I promiſed to preach agreeable to, when I was ordained. Says the objector, I uſed to have a good opinion of the church of England, but if ſhe holds to ſuch doctrines, I am quite out with her, I never miſtruſted that ſhe held licentious doctrines: according to this I may live as wicked as I pleaſe, and get to heaven at laſt; for if the juſtice of God is already ſatisfied, for all the ſins of the whole world, both original and actual, this juſtice can never take hold of me. —This is licentious, abominably licentious, I anſwer: I have ſhown you the doctrine of the church of England, but do not aſk or deſire you to call it licentious. St Paul in the 2d chap. of his epiſtle to Titus, at the 11th verſe, expreſsly ſays, as it ſtands in the original,—hath appeared the grace of GOD, bringing ſalvation to all men; and the angel of the LORD, who brought the news of a Saviour born, ſays, I bring you good news of great joy, which ſhall be to all people: Yet the apoſtle Jude, in the 4th verſe of his epiſtle, tells us of ungodly men, turning the grace of our God into laſciviouſneſs; but did that prove that it was not the grace of our God, becauſe they turned it into laſciviouſneſs? No, by no means.

BUT having conſidered the gift of GOD; though not near ſo fully as I intended, for want of time, I mean to ſay more of it when I come to the cloſe of my ſubject; yet I think I have proved it to be a free gift and no purchaſe of ours, and a durable gift, without depending on any conditions to be performed by us; the gifts and callings of GOD being without repentance, and ſo cannot be loſt by us, but muſt laſt forever, and I having ſhewn this to be agreeable to the doctrine of the church of England, and I am now ready to enter upon the next particular in my text, which is Eternal Liſe, the thing given; but this muſt be referred to another opportunity.

I HAVE in former diſcourſes, conſidered the particulars of Wages, Sin, Death, and the gift of God ; now therefore I come to confider the thing given—eternal Life.

THE expreſſion, eternal Life, has in the New Teſtament, ſeveral meanings: Jeſus Chriſt himſelf is called Life, and eternal Life, not only becauſe as GOD he is perfection of life and independent exiſtence, but alſo as our mediator and head; he is the fountain and author of our ſpiritual and eternal life, for ſays St. John, the life was manifeſt and we have ſeen it and ſhew unto you that eternal life which was with the father and was maniſeſt unto us and we are in him: that is true, even in his ſon Jeſus Chriſt this is the true God and eternal life; and Jefus ſays, I am the very truth and the life—he that hath the ſon bath life. Again, eternal life means an eternal duration of pertect and compleat happineſs in the future world.

THEY who aſked Chriſt, What they ſhould have, having forſaken all and followed him? he ſays, in the world to come, eternal Life. It is called an eternal inheritance; a city that hath foundation, whoſe builder and maker is GOD—where there ſhall be no more death, crying or ſorrow, where all tears ſhall be wiped off all faces.—GOD's favour which is life—his preſence which is fulneſs of joy —a place at his right hand, where are pleaſures for evermore. It is ſtyled entering into the joy of our Lord—the redeemed of the Lord, ſhall obtain gladneſs and joy—and ſorrow and mourning ſhall flee away. It is called joy—crown of rejoicing— being preſented before God faultleſs, with exceeding joy; being with Chriſt to ſee his glory—a ſtate of incorruption, immortality,—and many other expreſſions are uſed to paint it out.

AGAIN, the preſent knowledge of our title to eternal happineſs, and knowing Chriſt, who is our title, is called life eternal: to know Jeſus Chriſt is life eternal, we are told—He that hath the ſon, that is, the knowledge of him, hath life; he that hath not the ſon, hath not life; i. e. he is deſtitute of the knowledge of ſalvation: So he that believeth on the ſon, hath everlaſting life. 1ſt John. c.5. Not ſhall have it but hath it now, i. e. the knowledge of it. He that believeth in me though he were dead, his body ſeparated from the ſoul, yet he ſhall live, the knowledge of JESUS would be to his ſoul, life and joy; and he that liveth is poſſeſt of temporal life in his body, and believeth in me ſhall never die, ſaid Jeſus; i. e. the knowledge of his title to eternal life, and happineſs in Chriſt, will ever be a ſource of life and joy to his ſoul: whether in the body or out of it. Life and immortality are ſaid to be brought to light by the goſpel, i. e. the goſpel brings to us the knowledge of our title to life and immortality: But the matter is ſo plain I need not multiply proofs. Every one muſt be ſenſible that whenever he comes to the knowledge of his having a ſure title to any good thing, his mind immediately comes into a comfortable poſſeſſion of it, thought it is not yet come. And in temporal things it often happens, that the proſpect of a good is a greater enjoyment than the actual poſſeſſion of it—but in ſpiritual it is not ſo: however when we come to the knowledge of our ſure title in Chriſt to eternal life: our mind, enter into immediate poſſeſſion we enjoy the comfort of it the mind feels a ſenſe of its ſpiritual life, the ſoul begins to live; it begins its eternal life, for as the Father hath life in himſelf ſo hath he given to the ſon to have life in himſelf. John v. 26. and the bread of God which cometh down from heaven is he which giveth life unto the world. John vi. 30.— So Jeſus the fountain and author of our ſpiritual and eternal life, communicates to us by his ſpirit the knowledge of himſelf; then the ſpirit taking of the things of Jeſus and ſhowing them to us; we are refreſhed and begin to live, the branches receive nouriſhment from their vine, and became thrifty and flouriſhing.—The Members receive nouriſhment from their head.—And this knowledge of our being made perfect in our head, is in us, a well of water ſpringing up to everlaſting life.

AGAIN, the expreſſion eternal Life, in ſcripture, ſometimes means our title to eternal life. St. Paul exhorts Timothy to hold on eternal life, i.e. to adhere cloſely to his title to eternal happineſs—to keep a lively remembrance of his title to eternal life, to lay faſt hold of it with his mind; I ſuppoſe I need not tell you that this eternal life was not an object to be literally laid hold of with his bodily hands, Jeſus ſaid to the Jews, John v. 39. ſearch the ſcriptures for in them ye think ye have eternal life.— How, eternal life in the ſcriptures! why certainly no more than a title could be meant.

You have ſo many acres of land in ſuch a place ſays one—How does that appear—Search your deed from ſuch a man, ſays he, and there you will find it—not ſo many acres of earth, with rocks and trees, literally rapt up, in a piece of paper, but ſuch and ſuch words written, which give you a title to it;—Search the ſcriptures, yes, not only read them but ſearch them, as one ſearches for hid treaſures, and then you will find that they teſtify of JESUS, and clearly point out your title in him, to a bleſſed and eternal inheritance. If people would ſearch and critically examine the ſcriptures, as they generally do the laſt will and teſtament of a rich parent,—what then? Why then, the children of this world, would not be ſo much wiſer in their generation than the children of light, as they now are. Our ſpiritual Father is rich indeed, and we are told, rich unto all, and is not his laſt will and teſtament, worthy of a cloſe examination? certainly it is, but how few of his children know what is convey'd were men as ſuperficial in the examination of matters of a temporal kind, as of the ſcriptures, the intereſt of this world, would be in a much more confuſed ſituation than at preſent it is—But to return, eternal life, in the language of ſcripture commonly means a title to everlaſting happineſs, gain'd not only by the perfect obedience of Chriſt, to all the commands of the law: but alſo by his ſuffering death, the wages of ſin, the penalty of the law; and thereby having obtained eternal redemption for us, made our title clear to eternal life, as St. Paul teſtifies. For all that ſtood in our way, to keep us from eternal happineſs, was the curſe of the law for diſobedience, and the want of perfect righteouſneſs or obedience to the law, which obedience, ſtrictly merited eternal life by the terms of law He that doeth the things contained in the law ſhall live in them; if he keep all my ſtatutes, and do that which is lawful and right, he ſhall ſurely live he ſhall not die.

Now JESUS was made a curſe for us—the iniquities of us all were laid upon him, and he taſted death for every man, and ſo acting for every man, when he died, we were all dead, the whole ſentence of the law executed upon us, if one died for all, ſays St. Paul; and for this cauſe ſays the apoſtle, He is mediator of the new teſtament; that by means of death for the redemption of the tranſgreſſions under the firſt teſtament, they which are called might receive the promiſe of eternal inheritance—So that the curſe of the law for diſobedience was taken away by Jeſus —and he being righteous having kept the law perfectly, for he did no ſin, neither was guile found in his mouth; brought in everlaſting righteouſneſs, as we are told, and being the Lord our righteouſneſs; conſequently nothing remained to hinder our title to eternal life, of which St. Paul ſpeaks, Rom. v. 18. Therefore, as by the offence of one, judgment came upon all men to condemnation: even ſo by the righteouſneſs of one, the free gift came upon all men unto juſtification of life.

THIS is the gift of GOD which the text informs is eternal life, God gave his Son to ſatisfy the demands of the law—and to purchaſe for us a title to eternal life: ſo that this gift of eternal life is in Chriſt alone; and therefore not at all in any thing we have done, or can do.—When God gave us his Son he gave us the merit of his death, to free us from the contemning ſentence of his law; and when God gave us his Son he gave us the ſpotleſs purity of his life, for our title to eternal life.

ALL this was contained in the gift of his Son; and all this was a free gift; for God ſo loved the world, while we were yet ſinners, that he gave his ſon;—when we were enemies he ſpared not his own ſon, but delivered him up for us all. How ſhall he not with him alſo freely give us all things. For we are told God ſent not his ſon, to condemn the world; but that the world through him might be ſaved. The righteouſneſs of Chriſt was given to us. St. Paul mentions our receiving the gift of righteouſneſs, Romans, v. 17, and ſays of CHRIST, that he is made of God unto us, wiſdom, righteouſneſs, ſanctification, and redemption; and his name is, the Lord our righteouſneſs; ſo that eternal life, which is the reward of righteouſneſs, is already given, for when GOD gave his Son for a covenant of the people, he gave a convenant well ordered in all things, and ſure; for when God promiſed that in the ſeed of Abraham, all the families of the earth ſhould be bleſſed, he ſpake not of ſeeds as of many, but of one, which is Chriſt, and to him the promiſes were made; and we are told that the promiſes in Chriſt Jeſus are not yea and nay; but yea and amen to the glory of God: that is ſure and certain, for GOD we are told, will have all men to be ſaved, Jeſus gave himſelf a ranſom for all, to be teſtified in due time.—This is the myſtery which St. Paul tells us, hath been hid from ages and generations, but now is made manifeſt to his ſaints; to whom GOD would make known what is the riches of the glory of this myſtery among the Gentiles; the gift of eternal life is directly oppoſite to death—the wages of ſin; death demanded by the law for tranſgreſſion, is endleſs miſerys. Life, the gift of GOD, is endleſs happineſs, death was our juſt due; but life is a free gift; one we could merit; the other we could not: death contains every thing evil and diſtreſſing; eternal life contains every thing good and joyful. The law was a miniſtration of death; the goſpel the word of life: we are not under the law but under grace; we are dead to the law, but alive to GOD; our death by the ſentence of the law was endleſs, but Chriſt in whom we died, was God as well as man, and ſo by means of his infinite dignity and excellence, paid the whole debt, in a very ſhort ſpace of time. How precious this gift of GOD! It deſtroys death, and introduce life: it is perhaps the gift which Solomon ſpake of which is, ſays he, as a precious ſtone in the eyes of him that hath it, whitherſoever it turneth it proſpereth.

THIS gift of eternal life in Chriſt Jeſus, is what all the rhetoric in the world cannot fully expreſs the greatneſs of, nor our moſt extenſive thoughts comprehend. For the very objects of wrath and death, in the ſight of God himſelf, ſhould by a bleeding dying Saviour God, be ranſom'd to eternal life, is a gift which ſurpaſſes every thing, for greatneſs, but the very giver himſelf.

IT is worthy of a GOD!

THIS gift of God is by grace; and not on condition of our doing ſomething ourſelves; God has himſelf given the conditions—the ſpotleſs life of Chriſt, and his precious blood: God has given the condition with the gift; and made it ſure to all the ſeed: God has not given us another covenant of works,—for then St. Paul tells us, the reward would be of debt, and not of grace; but now the reward is all of grace; eternal life is not the reward of our doings or deſervings, it is the gift of God.

UPON the laſt Lord's Day, I left you to meditations upon the holy law of God—to contemplate upon his perfect juſtice. I left you at the foot of mount Sinai, in plain view of the mount that might not be touched, that burned with fire, which was covered all over, every part of it, with blackneſs and darkneſs and tempeſt, and where there was the ſound of a trumpet, and the voice of words, which they that heared, intreated, they ſhould not be ſpoken to them any more, for they could not endure that which was commanded. And if ſo much as a beaſt touch the mountain it ſhall be ſtoned or thruſt through with a dart: and ſo terrible was the ſight, that Moſes himſelf, the ſervant of the Lord ſaid, I exceedingly ſear and quake: But this day I have been leading you or at leaſt attempting to lead you from that mountain of darkneſs and fear: to the delightful view of mount ZION, the city of the living God, the heavenly Jeruſalem, of which many excellent things are ſaid; particularly that it is a city at unity in itſelf, and the joy of the whole earth, not a part of the earth.

I HAVE been leading you alſo to a view of the general aſſembly and church of the firſt born, which are written in heaven: and to a view of God the judge of all; and of the ſpirits of juſt men made perfect, to a view of Jeſus, the mediator of the new covenant, and of the blood of ſprinkling, which ſpeaketh better things than the blood of Abel, which crieth to heaven for vengeance on his brother, for this blood of ſprinkling hath ſatisfied all vengence of juſtice and proclaims the joyful ſound of peace and eternal life to all, even to thoſe who ſhed it, forgiveneſs and reconciliation in Chriſt Jeſus our Lord —the words of the dying Saviour were, Father forgive them for they know know not what they do.

THE laſt particular in my text, I hope will be the matter of our agreeable contemplation at a future opportunity.

IN my former diſcourſes upon theſe words, I have conſidered the expreſſions of Wages, Sin, Death, the Gift of GOD, and, eternal Life; But now I come in the 6th and laſt place to examine what is meant by the aſſertion, that this gift of GOD which is eternal Life, is in JESUS CHRIST our LORD.

FROM what I ſaid in my laſt diſcourſe upon this text, I think it did appear that this expreſſion, eternal life, has a particular reference to our title to eternal life: You know it is a very common way of ſpeaking with every perſon, to ſay, that an inheritance or any thing elſe is given, when no more than a clear title is given, and the perſon to whom the title is given many times comes not into the actual and full poſſeſſion of the thing given, till a conſiderable time after; and ſometimes the perſon given to, knows nothing of the gift, even for years afterwards, though all that time his title is full, and every whit as clear in itſelf as it is when he comes to the knowledge of it; and though the thing is ſaid to be given to him and to be his, yet it is often ſaid he has it not, till he comes to the actual poſſeſſion of it; and ſometimes we ſay he has it, becauſe the title is given, though the actual poſſeſſion has not yet taken place: So St. John tells us, that God has given us eternal life, and this life is in his Son. The apoſtle means the title, and not the full and actual poſſeſſion, yet in our own perſon. I think it muſt be evident to any one that does at all conſider the matter, becauſe we are not in actual poſſeſſion ourſelves, what Chriſt has done is our title, and God gave his ſon to do what he did; in a figurative way of ſpeaking indeed we may be ſaid to poſſeſs eternal life now, as thoſe who believe enjoy a comfortable knowledge of it.

AGAIN, thoſe who believe and thoſe who do not, already partake of ſome of the negative effects of it, i. e. the ſentence of eternal death is not actually executed upon them perſonally, and for this reaſon, becauſe this ſentence was fully executed upon their head and ſurety, who therefore contains their exemption from death, and their title to life in himſelf: again, we may in a figurative way of ſpeaking be ſaid to poſſeſs eternal life, becauſe we live free from any damnation of death in Jeſus the head of every man; our firſt fruits is gone to appear in the preſence of GOD for us. It is within the vail, into the moſt holy place, in Heaven itſelf, that Jeſus the forerunner is for us entered, as we are expreſsly told; and has ſat down at the right hand of GOD; and therefore has taken poſſeſſion of our eternal inheritance for us; conſequently, we by him who acts for us as our Mediator, have already taken poſſeſſion, when chriſt aſcended, of that everlaſting inheritance of glory which is the reward of all his toils even of his blood and ſweat and perfect innocence, and in the eye of the law he is their all.

AND he keeps poſſeſſion of that precious reward purchaſed for the whole body of human nature by him the head, and ſo will bring all his members where he himſelf is at the time appointed, then the whole harveſt will be collected into that heavenly garner, where the firſt fruits went formerly, to make way, even a free and open paſſage for us the whole harveſt, into that bleſſed place, where we are told there are many manſions, but we ourſelves as individuals are not yet actually entered into that eternal inheritance to which we are now heirs, and therefore we have literally as individuals, a ſecure title in him who is the covenant of the people, the everlaſting covenant, that is already fulfill'd and perfect, and ſo can never be broken, that covenant which we are not only told, is well ordered, but is alſo ſure, therefore this eternal life is the gift of God; our title is by promiſe, it is by grace, St. Paul tells us, to the end that the promiſe might be ſure to all the ſeed—but if it was not by grace but a promiſe by our works, it would be ſure to none of the ſeed, becauſe they all ſin.

I THINK that I have opened my way, and made it clear to the buſineſs immediately before me; at leaſt it appears to me ſo—and I hope it does or will appear ſo to you who hear me.

THE buſineſs immediately before us is, to ſhow that the gift of God which is eternal life; i. e. our ſure title to it is in Chriſt Jeſus our Lord. And that I may do this to the beſt advantage, I will enter upon it in two ways.

FIRST negatively, that this eternal life or title to it which is the gift of God cannot poſſibly be any where out of Chriſt, and then ſhow, ſecondly, how this gift of eternal life our title to eternal bleſſedneſs is in Chriſt; but firſt negatively, that our title cannot, poſſibly be any where out of Chriſt, let us ſearch a little: but where ſhall we look? look to God ſays one, but the ſure word of prophecy tells that God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes unto them—why not imputing them? becauſe Chriſt took them away, ſo that the firſt attempt to run away from Chriſt, we have run into him—God was in Chriſt —and we don't read of his being out of him ſince; but let us once conſider things that are not, as tho' they were—let us conſider the divine nature as not united with the human: well where ſhall we look for our life in God, diſtinct from the man Jeſus? —What ſhall we look to in God, ſhall we look to his juſtice? juſtice won't clear the guilty, it condemns us; ſhall we look to goodneſs for mercy? mercy cannot oppoſe juſtice, for God is one: he is not oppoſed to himſelf, his truth is concerned in the matter, that juſtice ſhould have its courſe— Shall we look to wiſdom? it cannot be the wiſdom of God to exerciſe one attribute in oppoſition to another. If juſtice condemns us, no one of his attributes will oppoſe juſtice, how does he ſave us by grace or mercy at all then? he ſaves us in Jeſus, who ſuffered the demands of juſtice; ſo that juſtice and mercy are united in him and go hand in hand, conſequently we can find no God our ſaviour out of Chriſt.

WELL then, ſhall we look to ourſelves for a title to life? we are ſinners and the wages of Sin is Death: ſhall we look to the law of God—that curſes every one that continues not in all things written in it to do them. That as a miniſtration of Death, ſhall we look to the ſcriptures for life—they teſtify of Jeſus: ſhall we look to the goſpel in particular, that knows nothing ſave Jeſus Chriſt and him crucified: Shall we look where elſe, to any name out of Chriſt, or ſect, or denomination of religion, any where poſſibly to be found that promiſes life or ſalvation out of him. But there is no other name given under heaven, among men, whereby we muſt be ſaved. Well then, it is neceſſary at laſt to look to Chriſt for life, ſince we cannot find it any where out of him—but can we find our life in Chriſt? yes, there it is to be found, bleſſed be God, God hath given to us eternal life and this life is in his ſon.

BUT this brings me to ſhow, SECONDLY, How this gift of eternal life, our title to eternal bleſſedneſs, is in Jeſus Chriſt our Lord: that our title to everlaſting happineſs is in Chriſt Jeſus, not only my text, but many other paſſages of ſcripture do fully aſſert, particularly St. John's words, which I juſt now recited, are as expreſs as it is poſſible for words to be; God ſays, He has given to us eternal life, and this life is in his Son.

THAT our title to life eternal, if we have any title, is in Chriſt, is plain and certain; you cannot deny it I am ſure, I think that you will not. The ſcripture is ſo very expreſs in this point, that it appears that none that reverence the oracles of truth, and hear what they ſay reſpecting this matter will have the hardineſs to diſpute the point; yet how general people aſſert what is plainly and totally, oppoſite or contrary to it, for inſtance, one of your aquaintance dies, we attend his funeral, the queſtion is, what is become of him? why, there is reaſon to hope for good Eſtate, that he will appear at Chriſt's right hand: what reaſon? he was an upright, ſober, religious, good ſort of a man:— here you ſee people look to the man himſelf to find his title to eternal life: they pretend to find in him and by the works of the law too, tho' by the deeds of the law no fleſh ſhall be juſtified: but he ſhoweth marks and evidences of his having made his peace with God; ſays one: but had the poor miſerable man, no mediator to act for him, that he was obliged to undertake the buſineſs himſelf; of making his peace with God? St. Paul in his epiſtle to the Epheſ. 2d chap. 13 verſe and onward, ſays to the Gentiles, to whom he wrote. But now in Chriſt Jeſus, ye who were ſometimes afar off, i. e. ye Gentiles, are made nigh by the blood of Chriſt: for be is our peace, who hath made both one, i. e. Jew and Gentile, and hath broken down the middle wall of partition between us; having aboliſhed in his fleſh the enmity, even the law of commandments contain'd in ordinances; for to make in himſelf of twain one new man, ſo making peace; and that he might reconcile both, i. e. both Jew and Gentile, unto God in one body by the croſs, having ſlain the enmity thereby.

HERE you ſee, St. Paul never thought of our making our own peace with GOD ourſelves, but talks altogether of Chriſt's being our peace, and of his reconciling us to God, in one body by the croſs: you ſee he ſeems to think that Chriſt has made our peace with God already, and therefore our title to peace is in him.

ANOTHER of our acquaintance dies—the word is, there is little or no hope of him. But why? He was a poor creature, a hardened ſinner. He has no title to heaven then you think. No. What's the matter, why has not he a title? Becauſe he was a wicked, impenitent wretch. But don't St. Paul ſay to Timothy, This is a faithful ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners, of whom I am chief. But he died impenitent. What then? Why, he cannot be ſaved. But don't St. Paul ſay—the gifts and calling of God, are without repentance!— Here, I think, you muſt all ſee, that people in general look for a man's eternal life in the man himſelf: they don't appear to ſuſpect that it is to be found any where elſe: they expect to find the man's title to happineſs in him. They ſeek the living among the dead. There is not a man in the world that can ſhow any title to eternal life in himſelf. God hath given us eternal life in his Son, and no where elſe.—How vain and unſeriptural are the traditions of men!

BUT it is high time for me to ſhow particularly how our title to eternal life is in Chriſt Jeſus; but what hinders or prevents from our having a title to eternal life in ourſelves without a Mediator.

GOD made man at firſt upright, and in his own image, and if he had continued ſo, none of you can harbour the leaſt doubt, but that his life would have been eternally happy: But he fell into ſin: What then? Why the ſentence of death paſſed upon him: For what? For ſin; for the wages of ſin is death the text tells us; but what elſe is there, that prevents us from having a title to eternal life in curſelves? It is the want of a perfect righteouſneſs; for in Romans, x. 5, St. Paul ſays, Moſes deſcribeth the righteouſneſs of the law, that the man that doeth thoſe things ſhall live by them. But we are told that Curſed is he that continueth not in all things written in the book of the law to do them. So that the righteouſneſs that gives us a title to life, muſt be perfectly faultleſs; the leaſt failure or defect deſtroys us forever; ſo that nothing is wanting in us for a title to eternal life in ourſelves, but theſe two things, a freedom from ſin, and a perfect righteouſneſs; which is a full compliance with every thing the law commands. If there is any thing wanting in us beſides theſe two things, I ſhall be exceedingly obliged to any man in the world to let me know it—to point it out to me: But it is evident to a moral demonſtration, that nothing elſe but theſe two things are wanting in us, in order to a title in ourſelves to eternal life. We want in ourſelves a freedom from ſin and a perfect righteouſneſs, nothing elſe is wanting; for take away ſin, and there is no condemnation; and let us have a perfect righteouſneſs, and then the promiſe is, The man that doeth theſe things, ſhall live by them. God ſays, If a man keep all my ſtatutes, and do that which is lawful and right, he ſhall ſurely live, he ſhall not die: but every one that knows any thing about the ſcripture or himſelf, muſt at once confeſs, that none of us, have either of theſe two requiſites in ourſelves: neither a freedom from ſin, nor a perfect faultleſs righteouſneſs, for we have all ſinned and come ſhort of the glory of God. There is not a man that liveth and ſinneth not, there is none righteous no not one: the ſcripture hath concluded all under ſin. In many things we offend all, ſays the apoſtle; therefore we have no perfect, righteouſneſs in ourſelves; therefore by the deeds of the law no fleſh ſhall be juſtified in God's ſight; But Chriſt Jeſus is the Lamb of God which taketh away the ſin of the world, having put away ſin by the ſacrifice of himſelf. We are told death was what all men were ſentenced to for ſin; we are likewiſe told Chriſt taſted death for every man.

We thus judge, ſays St. Paul, that if one died for all, then were all dead, and he died for all, ſays he; ſo that death the wages of ſin for every man, God has paid to Chriſt already; laying upon him the iniquities of us all, Iſaiah liii. 6. And God was not unjuſt, he did not withhold or keep back any part of the wages; he paid the whole of our wages, to the Captain of our ſalvation. So that here is a perfect freedom from ſin, from guilt, from tranſgreſſion, from condemnation, from death; but where is it? Not in ourſelves, but in Chriſt Jeſus: ſo that a freedom from ſin, which we before obſerved, was neceſſary to a title to life, is ſound in Chriſt Jeſus, and no where elſe; no atonement for ſin any where elſe. In Chriſt Jeſus our Lord, we can find this purgation or purification from ſin for all the world—in his bloody ſweat which was in the garden—by the holes made by the thorns on the head—by the ſcourge on his back —by the nails in his hands and feet—and by the ſpear thruſt into his ſide: We can find the atonement, in his blood, which was ſhed for the remiſſion of ſins. Well, then we found at leaſt, one requiſite or neceſſary condition to a title to life which is a freedom from ſin, but this is found in Chriſt, even in his death and ſuffering.

Now then let us look for the other thing neceſſary in order to a title to life,—and that is, a perfect righteouſneſs, an unſailing compliance with all the commands of God's law.

I SUPPOSE none of you will deny that Chriſt was righteous: He was the lamb without ſpot; he did no ſin we are told, neither was guile found in his mouth; he came to do the will of God, and declar'd that one jot or tittle ſhould in no wiſe paſs from the law till all was fulfilled. He is called Jeſus the righteous, his name is the Lord our righteouſneſs; he ſuffered the juſt for the unjuſt. Well then, we have found that which the perfect and holy law of God promiſes, life; even a perfect righteouſneſs, in Chriſt, who is our ſurety, ſo that we have found both the conditions of a title to life, and we have found them in Chriſt, even a perfect atonement for ſin, by which the ſin of the world is taken away and a perfect righteouſneſs of one by which the many are made righteous as we are told: now what is there wanting to our title to eternal life? ſurely nothing, the gift of God is eternal life in Jeſus Chriſt our Lord. Then we have found our title there: there we have found every thing that gives a title, we have found death the wages, fully ſuffered, the whole penalty inflicted, death taſted for every man, and that perfect righteouſneſs of one by which the many individuals of mankind are made righteous, all this we have found in Chriſt; when God gave his ſon, he gave all the conditions of our eternal life in him, ſo that our title is in him, it is given in him: this, even a diſtant view of it, made the prophet Daniel, ſpeak of the ſeventy weeks, at the end of which the Meſſiah, even Jeſus was to come, to finiſh the tranſgreſſion, and to make an end of ſin; and to make reconciliation for iniquity and to bring in everlaſting righteouſneſs. Daniel ix. 24. This made David ſay, to his Lord who was alſo his ſon, all my ſprings are in thee, Pſalms lxxxvii. 7. And God ſays of his people, their righteouſneſs is of me, and he has given it to us in Chriſt. So if any aſk you: where is your title to heaven? do not deny the Lord that bought you, by ſitting up any thing in yourſelves for a title, but tell them your title is in Chriſt. But have you no title in yourſelves? no, we had a title to eternal death, becauſe in ourſelves we were ſinners, and are ſo ſtill in ourſelves, and the wages of ſin is death, but we have loſt our title to death.— How loſt your title to death? Becauſe the ſentence of death was executed upon us. Where? In Chriſt, when in Chriſt! When he died on the croſs, and put away ſin by the ſacrifice of himſelf. If one died for all then were all dead. But how is your title to heaven in Chriſt? Becauſe he was holy, harmleſs and undefiled, as we are told. But what's that to you? Why, He was of God made unto us, wiſdom, righteouſneſs, ſanctification and redemption: he is the Lord our righteouſneſs.— But how does his righteouſneſs give you a title to heaven? It is the reward God promiſed to obedience; Jeſus was obedient, and ſo had a title to the reward, in point of ſtrict juſtice, and God never withholds the wages he promiſes, for he is a juſt God.—God gave his righteouſneſs, and will give the reward of it.

But the world being ignorant of God's righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves to the righteouſneſs of God, ſays St. Paul: For, ſays he, Chriſt is the end of the law for righteouſneſs to every one that believeth: Every one that believes he has done all for us, that the law required, don't undertake to keep the law in order to get a title to heaven; they don't go about to eſtabliſh their own righteouſneſs to get a title, for they have found the end of the law, even Jeſus Chriſt, who fulfilled even the laſt tittle of it, ſo that they look to Chriſt as their title to eternal life.

CHRIST is expreſsly ſtiled the ſaviour of all men, the ſaviour of Adam and Eve, and Cain and Abel, and all who lived before the flood, of all who lived before the child Jeſus was born; as much as he is of Paul, or Peter, or any of the Apoſtles, or any of us, who live ſince his coming into the world: the ſaviour of all men, from Adam to his youngeſt ſon he will ever have born. For Jeſus Chriſt, the righteous, we are told, is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world. The eleventh chapter of Saint Paul's epiſtle to the Hebrews, is ſurely a liſt of men, from Abel to David, and the Prophets, who believed the promiſes of God, which were to be accompliſhed in Chriſt; for the reſtitution of all things was, we are told, what God ſpake by the mouth of all his holy prophets, ever ſince the world began.

AN intimation of life, and happineſs in Chriſt Jeſus, immediately followed the ſin of our firſt parents in paradiſe; the ſeed of the woman was promiſed to bruiſe the ſerpent's head. The aſſurance of a Redeemer was renewed to the patriarch Moſes, who we are told, eſteemed the reproach of Chriſt greater riches than all the treaſures of Egypt. The very law of Moſes, particularly the ceremonial part of it, pointed to eternal life in Chriſt Jeſus: their ſacrifices of propitiation, figured out the death of that lamb of God, that takes away the ſin of the world. His promiſes of a land flowing with milk and honey, were deſigned for no more than figures of the glory and riches of the heavenly canaan; the ordinances of the Jewiſh worſhip, pointed out redemption of mankind in one body in Chriſt.

BUT what muſt diſtinguiſh between the Jews having theſe privileges under the diſpenſation of the law as it was given by Moſes, and their having them by the law:—for they did not belong to the law as ſuch; for it was only the Moſaic diſpenſation of the law prefigured? The goſpel—the goſpel was that better covenant, which brought in a better hope, and was eſtabliſhed upon better promiſes; and publiſhed to Abraham for an hundred and thirty years before the law was given at Sinai:—a promiſe which the law, with all its thunder and terrors could not diſannul. For was there ever any other name whereby men could be ſaved, but the name of our Lord Jeſus Chriſt.— This is the true foundation, upon which men have ever been building, wood, hay and ſtubble, as well as gold and precious ſtones, and they ſuffer loſs when their works are tried, and burnt; yet themſelves ſhall be ſaved, though it be ſo as by fire: for this foundation, even Jeſus, was and ſtill is, the end of the law; the ſum and ſubſtance of every promiſe; the life of every ordinance; for all out of him, was but a dead letter. But now the ſhadows of the law are diſpelled, the veils laid aſide; the true ſacrifice for ſin offered; death aboliſhed by Jeſus Chriſt, and life and immortality brought to light by the goſpel.

WHAT remains of this ſubject, is an anſwer to ſeveral objections, which I muſt put off till another opportunity.

I HAVE heretofore conſidered each particular of my text in their natural order: After a ſhort review of what has been already ſaid, what now remains is to anſwer ſome objections which are made againſt the doctrine contained in the words of my text.

WHEN I firſt made choice of theſe words for the ſubject of our meditations, I expected to have finiſhed what I had to ſay upon them, in two diſcourſes; but after I had entered upon this ground, I found it a field ſo extenſive, that I ſound it impoſſible to do it any tolerable juſtice, without taking ſomewhat of a diſtinct view of each particular part: which has made it neceſſary for me to entertain you with the moſt grand and principal views, that this extenſive field afforded: for no leſs than three weeks ſucceſſively I made choice of this particular text, becauſe it held up to our view in one ſingle verſe, a complete ſummary of both, the law and the goſpel, of the covenant of works and the covenant of grace; of the death of the human world, and its reſtoration to life: of the juſt ſeverity of God's judgment, and the everlaſting covenant of his peace, of the condemnation of the whole body of human nature, to endleſs miſery under one head, and of the complete ranſom of the very ſame body, and its clear title to everlaſting happineſs, under another head. The firſt head was of the earth, earthy; the ſecond head was ſpiritual, even the Lord from heaven: The firſt covenant, under the firſt head, gendered to bondage univerſally; the ſecond covenant, under the ſecond head, is an univerſal introduction into the glorious liberty of the children of God.

THE firſt covenant condemns the whole body of human nature in its head, without a ſingle exception; the ſecond juſtifies and ſaves the whole body of the ſame human nature in its ſecond head, without a ſingle exception. In ſhort, the firſt covenant condemns Adam and all his poſterity to everlaſting damnation. The ſecond covenant juſtifies Adam and all his poſterity, to eternal life. The firſt covenant was but of ſhort continuance, and made way for the ſecond; the ſccond is the everlaſting covenant of God's peace; which on our part is fulfilled already to the laſt title; and on God's part he has promiſed expreſsly, that it ſhall never be broken.

I CHOSE this paſſage of ſcripture, that I might diſcover to you, both the law and the goſpel in one ſingle view, that you might learn to know them apart—that you might know what is law and what is goſpel. I preſented them to you, both in one field, that you might view them both at once, without any thing between them, except a ſingle word, a particle which denotes diſtinction; contrariety: The wages of ſin is death, but the gift of God is eternal life; that you might ſo critically diſtinguiſh them, as to be able to know the law wherever you meet with it in ſcripture,—particularly in the part of it called the New Teſtament; and that you might be able to know the goſpel wherever you meet with it in ſcripture, as well in what is called the Old Teſtament as the New: for people generally run into this grand miſtake, that all that is contain'd in thoſe books of ſcripture, commonly called the Old Teſtament is law, and that all that is contain'd in thoſe books wrote by Matthew, Mark, Luke, John, Paul, James, Peter and Jude, commonly called the New Teſtament, is goſpel, every word of it: But the goſpel was preached to Adam and Eve, by Chriſt himſelf, when they received the promiſe of the ſeed of the woman to bruiſe the ſerpent's head. Chriſt the ſon of God, converſed with men frequently, in a ſenſible way, even from the creation of Adam, till his own incarnation, and then till his aſcention into heaven. But of God, even the Father, we are told, no man hath ſeen him at any time. And again, God whom no man hath ſeen or can ſee.

BUT Chriſt preached the goſpel to Abraham, St. Paul ſays, Galatians iii. 8. The ſcripture foreſeeing that God would juſtify the heathen througb faith, preached before the goſpel unto Abraham, ſaying, In thee ſhall all the nations of the earth be bleſſed. This was the goſpel of peace. All ſuch like unconditional promiſes of good, were the preaching of the goſpel of peace. But promiſes, on condition of perfect obedience were law. David preached the goſpel, and even Moſes, himſelf, and all the prophets; the prophecies of Iſaiah, are a very great part if not almoſt all goſpel—But beſides preaching by words, it was preaching by Hierogliphicks or figures pretty conſtantly, from Adam's time till Chriſt the ſubſtance of all thoſe figures, came in perſon: For what were the ſacrifices, of Abel, Noah, and Abraham, Iſaac and Jacob, but preaching Chriſt by figure and pointing to him as the true ſacrifice for ſin? And what was the Jewiſh tabernacle, and temple, and their whole worſhip, their ceremonies of purification and all their ſacrifices, but preaching goſpel by figure, and pointing out Chriſt the ſaviour of the world? Again, What is commonly called the New Teſtament, is far from being all goſpel, for what is the greateſt part of Chriſt's ſermon upon the mount, and ſeveral other diſcourſes to the Jews, but law, even the moſt perfect explanation of God's law, the covenant of works, that ever appeared in the world.

WHAT are all the quotations from the law which are to be found in St. Paul's Epiſtles, where he introduces the law, to ſhew its inſufficiency for ſalvation.

WHAT are all theſe but plain law; the covenant of works? And what is the firſt part of my text? The wages of ſin is death, but a view of the whole ſubſtance of the law of God, the covenant of works. So far as we have any thing to do with it ſince the fall of Adam, for being ſinners, all the claim we could lay to the law was only threatenings; we had nothing to receive from the covenant of works but condemnation; but the promiſes of good things annexed to obedience in the law, we in ourſelves are nothing to do with, becauſe we had not that obedience which was the indiſpenſible condition. But all the promiſes of good things, and all the declarations of good things given to us, without any thing required of us, as the condition of our title, whether found in the Old Teſtament or in the New, are the goſpel of the grace of God; they are gifts by grace and not of debt; for the gift of God is eternal life, in Chriſt Jeſus our Lord: and the gifts and callings of God are without repentance, without any conditions required of us, the goſpel is the covenant of God's peace—It is good tidings of great joy, which ſhall be to all people; for the head of every man is Chriſt—He is the Saviour of the body, the Saviour of all men we are expreſsly told, by the word of truth, but methinks I hear an objector to this purpoſe, how comes it to paſs that of all the clergy of the Church of England, you are the only one, that ever found out that is the doctrine of the Bible, that all men have a title in Chriſt to eternal Life; that all men will finally be ſaved, and how does it become you as a clergyman of the Church of England, to teach a doctrine ſo contrary to what is, and ever has been taught by that Church, ſo no difference to be paid to any of her biſhops, or the judgment or opinion of any other, of her great and learned men, nor indeed to the opinion of the whole Chriſtian church, for ſeventeen hundred years; I anſwer, I am not the only one of all the clergy of the Church of England, that has found this doctrine in the Bible; and if I was the only one, ſurely I have a right to preach the goſpel even the truth as it is in Jeſus if I find it, whether I agree with another man or not, unleſs the authority of men is greater than the authority of God; certainly I have no right to preach, what I think to be inconſiſtent with the truth, however as a clergyman of the Church of England, I have a right to judge for myſelf, of the promiſes of God, for the church of England in the cloſe of her ſeventeenth article of religion directs thus, even theſe very words, we muſt receive God's promiſe, in ſuch wiſe as they be generally ſet forth in the holy ſcriptures; but as ſhe has not told in her articles howGod's promiſes are to be underſtood, except as they are generally ſet forth in the holy ſcriptures, ſhe certainly leaves it to me to judge for myſelf of theſe promiſes, and I do judge them to be, promiſes of eternal life to all mankind without exception in Chriſt Jeſus our Lord: and the articles of the church of England, as I have heretofore, taken notice, do ſet forth the offering of Chriſt once made as a perfect redemption, propitiation and ſatisfaction for all the ſins of the whole world, both original and actual: now I aſk, if there is perfect ſatisfaction made by Chriſt, for every ſin of the whole world, how juſtice can ever condemn, or execure the ſentence of the law for ſin, upon any one individual of the human race? when a perfect ſatisfaction is already made to God, for all the ſins of men, to demand the payment over again is evidently the higheſt injuſtice—As great injuſtice, as it would have been, to have puniſhed all mankind with everlaſting miſery if no one of them had ever ſinned; if every ſin of the whole world is ſatisfied for; it is plain and evident that every man muſt be ſaved: For what can condemn any man if the ſins of all are ſatiſfied for? if they are not ſaved, it is plain they cannot be puniſhed; but there is no middle way between ſalvation and damnation, ſo that you muſt ſee the church of England, has in her articles, taught the ſalvation of all men, at leaſt implicity; and am I to be condemn'd for differing from all the church clergy in doctrine becauſe I preach up the doctrine of the 39th article? is this a crime to preach up the doctrine contain'd in the articles of the church of England, becauſe it is ſaid none of the reſt of the clergy teach ſo, but the contrary? Will the preaching up the doctrine of the church of England contradict the doctrine of her clergy? This would be a ſad thing indeed: Can preaching the doctrine of the church of England, be ſhowing diſreſpect to her Biſhops, or great writers, or Clergy who compoſed the 39 articles? Was it not the Biſhops and Clergy of the church of England, and was it their doctrine; or did they ſet forth a doctrine for the church of England, different from their own doctrine? But my teaching that all mankind will finally be happy, is not preaching contrary to what is, and ever has been taught by all the reſt of the Clergy of the church of England. For no leſs a man than archbiſhop Tillotſon, has been wrote againſt for preaching this doctrine; and at leaſt in one of his ſermons, he did intimate that this was his opinion, though at the ſame time, he appeared to be in darkneſs and doubt about it, and ſeveral others of the clergy of the church, have taught the ſalvation of ALL MEN. Mr. Murdon, a church clergyman now living I ſuppoſe, has for a number of years, preached the ſame doctrine, as I do openly and fully; and has printed a book upon the ſubject, and yet is in full and regular ſtanding under his Biſhop. Dr. Steed, a clergyman of the church of England, who died a few years ago, and was greatly admired as a preacher, in moſt parts of England, ſtyled by late writers, the ingenious Dr. Steed, in a ſermon which he delivered in St. Paul's Cathedral Church in London, ſpeaking upon the Redemption has theſe words; Our Saviour laid down his life for the ſins of the whole world, be came, that as in Adam all die, ſo in Chriſt ſhall all be made alive: that as by one man's diſobedience many, the many, or mankind in general, were made ſinners, treated as ſuch, and made ſubject to death, the wages of ſin; ſo by the obedience of one many were made righteous. Again, ſpeaking of Chriſt, ſays he, The ſphere of his beneficence extended backwards to the foundation of the world, and reaches forward to the laſt conflagration, he became the ſaviour of all ages: from the firſt birth of time to its laſt period: The father of mankind, from the riſing of the ſun, to the going down of the ſame. The bleſſings of his coming into the world are as extenſive as the world, and as laſting as eternity. Says he, Behold the Son of God, pouring forth his blood, as well as prayers, even for thoſe that ſhed it; behold him at once bearing the inſults, expiating the ſins, and procuring happineſs for mankind, till at laſt he bows his ſacred head, and ſhuts up the ſolemn ſcene, with theſe ſhort but comprehenſive words, IT IS FINISHED: —the great, the ſlupendous work is done. The univerſal ſacrifice, which ſhall take in all mankind, and which all mankind ſhall contemplate throughout eternity with awful joy and gratitude, is compleated:—the benefit of whoſe actions and ſufferings reaches to all ages, all nations, all mankind. Our Saviour was a perſon born for the whole world, for which he died, a bleſſing to all mankind, from the beginning of time, and whom all mankind will have reaſon to bleſs, when time ſhall be no more.

YOU may depend on it, that theſe words were preached in St. Paul's church in London; ſo that as a Church Clergyman I am not teaching a doctrine which is contrary to, what is or ever has been taught all the reſt of the Clergy of the Church of England. I don't know that I have ever ſaid any thing that more ſtrongly points out the ſalvation of all men, than theſe words of Dr. Steed, I have juſt now recited, though I muſt confeſs, that in ſome other paſſages of his ſermons, he ſays what ſeems inconſiſtent with thoſe paſſages I recited; but what I did recite he no doubt ſaid. But I am ſuppoſed to differ from the whole body of the Chriſtian Church, for ſeventeen hundred years; I anſwer, this would be a melancholy conſideration indeed, if it were true: But can the tradition of the whole body of the chriſtian church, make void the goſpel, the everlaſting covenant of God's peace, but then, the tradition or opinion of the chriſtian church, pretty univerſally for a thouſand years out of this ſeventeen hundred, has been in favour of popery; therefore if the opinion of the body of the chriſtian church is a ſure proof of what is the true meaning of ſcripture, then ſurely, we ought all to become Roman Catholics immediately, for popery has the opinion of the whole body of the chriſtian church pretty univerſally in its favour for ten hundred years, and the main body of the chriſtian church againſt her, for no more than about ſeven hundred years, and two hundred years of theſe ſeven, if the opinion of the whole chriſtian church had been taken, I ſtrongly ſuſpect that the vote would have turned in favour of Popery: If the general opinion of the chriſtian church is any proof, to determine what is right and true: Why are not you all Papiſts? If it is no proof, why is it alledged againſt me? The truth concerning the chriſtian church, I take to be this:—The opinion of thoſe that called themſelves chriſtians almoſt univerſally through the world, was in favour of Popery, from about the year fifteen hundred; ſince the year fifteen hundred, Chriſtians have been divided into two great claſſes, being generally Roman Catholics or Proteſtants; but the Roman Catholics moſt numerous. From the Apoſtles time till the introduction of Popery, is a period of about four or five hundred years; in which time, the general opinion of the Biſhops and Clergy of the Chriſtian church was, that all mankind would be finally and everlaſtingly happy, if we believe Dr. Whitby, who was eſteemed a great and learned divine of the church of England; and very profound in his knowledge of antiquity, having ſpent much time in ſearching the records of the primitive church, and cannot be ſuppoſed to give this account through any prejudice in favour of this doctrine, that all men will be ſaved; for he wrote a conſiderable treatiſe againſt biſhop Tillotſon, for intimating, or hinting in a ſermon that all men would finally be ſaved. Says Dr. Whitby, This hath been the conſtant doctrine of the church of Chriſt, owned by the Greek and Latin fathers;—among the Greek fathers Chriſoſtom, whoſe words are theſe, When the fullneſs of the Gentiles is come in, then all Iſrael ſhall be ſaved, at the time of Chriſt's ſecond coming, and the conſummation of all things.—They of the people of Iſrael, who for their unbelief were deſerted that God's mercy might be ſhowed to you: they ſhall not always be left in unbelief, ſays Origen: But when the diſpenſation of the ſulneſs of the Gentiles is compleated, they alſo ſhall find mercy; Iſrael may then alſo enter; for if the ſulneſs of the Gentiles be come in, then all Iſrael ſhall be ſaved, and there ſhall be one fold, and one Shepard. Dr. Whitby adds theſe words All the Latin fathers who have left us any commentaries, or notes on this epiſtle, meaning the epiſtle to the Romans, are plainly of the ſame mind, as you may ſee by conſulting Hilary the Deacon, Primaſius, Sedutius, and Haymo: from thoſe of the prophet Hoſea; The children of Iſrael ſhall abide many days without a king, and without a prince, and without a ſacrifice, and without an altar, and without an ephod, and without a teraphim: afterward ſhall the children of Iſrael return and ſeek the Lord their God: and David their king, and ſhall fear the Lord, and his goodneſs, in the latter days. Hoſea, chap. iii. ver 4, 5. which St. Auguſtin produced, to prove, that the carnal Iſraelite who now will not believe, ſhall hereafter do ſo. He ſaith, Nothing is more manifeſt, than that by David their king, the prophet meaneth Jeſus Chriſt, in whom they now believe not.—St. Cyrel ſaith, Here is a manifeſt declaration of what ſhall hereafter happen to the adulterous ſynagogue, and that ſhe ſhall be received again, that Iſrael ſhould not always be rejected, but being recalled and converted again to the faith, ſhould own Chriſt, according to the fleſh, to be the king of all, and that his glorious grace ſhould be afforded to her to the end of the world.—St. Jerome, having cited thoſe words of Chriſt, ſpoken to the barren fig tree, Let no fruit grow on thee forever, Mat. xxi. 19, he bids us diligently conſider, that he ſaith not forever and ever, but only in ſeculum, for that age; and when that age is paſt, and when the fulneſs of the Gentiles is come in, then ſhall this fig tree bring forth her fruits, and all Iſrael be ſaved.—Dr. Whitby immediately adds theſe words, So generally did this doctrine obtain among the ancients: and, ſays he, this doctrine hath the ſufferage of all the ancient fathers.

Now my hearers, you are able to determine whether by preaching up the ſalvation of all men, I have departed from the opinion of the whole chriſtian church; for ſo long a period as ſeventeen hundred years. I am ſure you will throw out of the queſtion the opinion of the chriſtian church, when almoſt ſwallowed up in Popery for a thouſand years, then I have the opinion of the whole body of the chriſtian church, according to Dr. Whitby's account, in favour of the doctrine I preach, for a period of between four and five hundred years, and that immediately after the apoſtles: But excluſive of popery, you may believe that part of mankind periſh everlaſtingly; have the opinion of almoſt half the chriſtian church, I mean the Proreſtant part, for a period of between two and three hundred years; ſo that throwing Popery out of the queſtion, the chriſtian church ſpeak in my favour, for about double the time, that part of them give their voice in your favour; they give their voice in my favour immediately after the Apoſtles left them: Part of them now give their voice in your favour, after forſaking ſome of the ſuperſtitious fears of Popery.

Now were the primitive Chriſtians as likely to derive errors from the Apoſtles, as the Proteſtants to derive errors from the Papiſh Church, out of which they came? ſurely not. But, ſays the Objector, It this doctrine of the ſalvation of all men be true, what good does preaching do? for all men are ſafe upon this plan whether they know it or not. I anſwer, that the common notion is, that the purpoſe of preaching is to ſhew men how to get a title to heaven; but this never was the true meaning or purpoſe of preaching the goſpel:—the purpoſe of preaching the goſpel is to ſhow people that they have in Chriſt a title to heaven already: it is the goſpel of the grace of God, good tidings of great joy, which ſhall be to all people. It was promiſed to Abraham, that in him; in his promiſed ſeed, all the nations ſhall be bleſſed. This you know St. Paul calls preaching the goſpel to Abraham. Gal. iii. 8. It was not telling Abraham or the nations, how to get a bleſſing but only making it known that they were to be bleſſed; life and immortality are brought to light thro' the goſpel, we are told, but preaching the goſpel do not make life nor immortality; it only brings them to light, what was not known before, light we are told maketh manifeſt, but it cannot make manifeſt, that which is not; it can only make that manifeſt that is in being already! bring that thing to our knowledge, which we did not know before; mankind did not know that there was life or immortality for them, but there was really both; otherwiſe the goſpel could never have brought them to life: the preaching of the goſpel, does not tell us how to make our peace with God, but tells us that Jeſus is our peace, that Jeſus hath reconciled both Jew and Gentile unto God, in one body on the Croſs, ſo making peace; St. Paul, tells us what was the purpoſe of his preaching. See Col. i. 25, 26, 27, I am made a miniſter, ſays he, according to the diſpenſation of God given to me, for you, to fulfit the word of God, i. e. what God hath promiſed, even the myſtery which hath been hid from ages, and from generations, but now is made manifeſt to his ſaints: to whom God would make known what is the riches of the glory of this myſtery among the Gentiles. —And further on he ſays, that he laboured for them, but for what purpoſe was all this to them? he tells; that, their hearts might be comforted being knit together in love, and unto all riches of full aſſurance of underſtanding to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt, in whom are bid all the treaſures of wiſdom and knowledge: Now (ſays he in another place) the God of hope fill you with all joy and peace in believing: the goſpel is preached that people may believe it, and the defired effect is, that they may be filled with all joy and peace in believing? People think it would be very kind in God, to ſhow them how they themſelves, may certainly get a title to eternal life: is it not quite as kind in God, to give them a title freely, and then make it known to them, that they have a title? Does it do people no good to fill them with joy and peace in believing; 'tis true, preaching the goſpel of peace, does not teach people how to get a title to eternal life, but it does better, it ſhows them that they have a title already, and is not this worth ſhowing? had not you rather be brought into the glorious liberty of the children of God, now, than to remain in bondage to fear; if you have a title to life in Chriſt, is it not worth knowing? Is it as well for you to be in darkneſs, fear, perplexity, under the cloud; thundering terrors of the law, for a hundred or a thouſand years! as to be all that time in a ſtate of joy and peace in believing? You know thoſe that believe the goſpel of peace have joy and peace in believing; but faith comes by bearing, ſays St. Paul: and how ſhall they bear, ſays he, without a preacher? As it is written, How beautiful are the feet of them that preach the goſpel of peace, and publiſh glad tidings of good.

It is true the title of all mankind to eternal life is ſecure, whether they know it or not, for their life is not in their own cuſtody, but is hid with Chriſt in God, and tho' the ravenous vulture, devoured their firſt life, which was by the law, yet they have another life by grace, hid in a ſecure place where this vulture's eye never ſaw—A place ſecure from moth and ruſt, that mocks the ſly approach and baffles all the preſumptuous violence of pilfering thieves; but does it give men ſatisfaction to know their ſecurity? the goſpel of peace is preach'd that you may know Jeſus who is your life, your peace, your ſecurity, whom to know, we are told, is life eternal, he is ſhown, that you may now begin to be refreſhed with ſpiritual life and joy, and that when you die you may die in peace and ſleep in Jeſus, and when you awake be ſatisfied with his likeneſs, that you may have part in the firſt reſurrection; for the dead in Chriſt ſhall riſe firſt, and boly and bleſſed are they that have part in the firſt reſurrection, over ſuch the ſecond death hath no power, that death in treſpaſſes and ſins, in which others will continue till the book of life is open'd to them and they read, The gift of God is eternal life through Jeſus Chriſt our Lord.

To you the goſpel is preached, that you may now read your new name in that book, which contains your life, and ſhews you in Chriſt paſſed from death to life; that when you firſt riſe from the grave, your heads may be encircled with brilliant crowns of glory, and ſeated upon thrones with Chriſt, to judge the world, and to judge angels, not the holy angels, but thoſe goats which are on Chriſt's left hand, who we read, are reſerved in chains of darkneſs to the judgment of the great day, when God ſhall bruiſe Satan under our feet, and then cauſe him to depart into the fire prepared for him and his angels. Is not a part in the firſt reſurrection worth having, think ye? If your title to life is ſaſe, don't you want to know it? If the glory of the riches of God's grace is free, is it therefore unworthy of preaching? If your title to life is ſure, is it no matter if the things which make for peace, is long hid from your eyes? Is a continuance in bondage through lear of eternal death, as good a way of ſpending your time as any? Is not the glorious liberty of the children of God now worth enjoying? Is it as comfortable to die in the fearful looking for of judgment, as to die in peace? Is it as eligible to die in ſin as to ſleep in Jeſus? Is it no matter whether we rife with a ſenſe and apprehenſion of everlaſting ſhame and contempt, or with a crown of rejoicing? Is it no matter whether we ſtand at the laſt day before God, dead with guilty fear, having our mouths ſlopt with a ſenſe of guilt, waiting to be ſlain by the ſword that proceedeth out of the mouth of the judge, which bring into a condition of being made ſpiritually alive again, by the opening of the book of life, or whether we ſit all that time on thrones in judgment with Chriſt? and at laſt, is it no matter whether we are ſome of the greateſt or leaſt of Chriſt's brethren; whether we are to be greateſt or leaſt in the kingdom of heaven, becauſe we are to be finally in it? Sr. Paul ſays, As one ſtar differeth from another ſtar in glory, ſo ſhall the reſurrection of the dead be: all the ſtars in the firmament ſhine, you know, yet one ſtar differeth from another ſtar in degree of glory, one ſtar is ſaid to be of the firſt magnitude, another of the ſecond, and another quite ſmall in compariſon with the firſt, yet they all ſhine, and have their degree of glory.

By this time, I hope you are all ſatisfied that, the goſpel is worth preaching, if it does bring life and immortality to light, but if you are not ſatisfied, yet we are told the foundation of God ſtandeth ſure, and though you ſhould not believe the record God has given of his ſon, and ſo as the apoſtle expreſſeth it, make God a liar, yet as the ſame apoſtle immediately adds; This is the record, that God has given to us, eternal life, and this life is in his Son.

AND my text tells us, the gift of God is eternal life, in Chriſt Jeſus our Lord; There it is, whether we have now a view of it, or not, whether this great thing in this our temporal day, be hid from our eyes, or not, but that this myſtery of the goſpel of the grace of God may be now manifeſted in all our eyes; that we may be comforted and knit together in love; the God and Father of the ſpirits of all fleſh grant through Jeſus Chriſt.

Now therefore to the one infinitely wiſe, good, and eternal GOD, in Chriſt, be rendered all honour and glory, thankſgiving and praiſe, might, majeſty and dominion, world without end.