The manifesto : or, a declaration of the doctrines and practice of the Church of Christ

LBRARY OF THE THEOLOGICAL SEMINARY

PRINCETON, N.J.

The George J. Finney

Collection of Shaker Literature

Given in Memory of His Uncle

The Rev, John Clark Finney

Class of 1907

'iW'^v^r-

.NIFESTO,

DECL.-JR.iTW.V OF THE DOCTRLVIIS JA'D PliACTiCB

CnUECH OF CHDIST.

BY JOIIN^ DUNLAVY,

Then ahall ye return, and discern between the righteous and the
wicked; between him tiuit scrvcth God and him that serveth him not.

We are made as the Rlth of the world — the off-scouring; of all thiny-s
unto this day.

:'ni njm r^-rp rr-b:? 1^\^^2^ imxi a':3 n^ino n'hi Ezek. 2. 10.

PLEASANT HILL, Ky.

?. EEllTRAND, PniXTER. .
• 1318.

OF making many books there is no er>d, and much study is k
weariness of the flesh. The writing of so )nany books on various
religious subjects, may appear irksome to some and lead them to
conclude that nothing will be gained by leading any move, for mat-
ters never conic to such a concluding point as to remove uncertainty
and promote union and common agreement among ])rofcssors. Arid
among the various sentiments industriously propagated how shall the
inquirer know with whom to cast his lot ? But admilting that litlle
is yet effected to the satisfaction oi the mtdtitude, tliis is no rcafeoii
that men should cease to search after the hid treasure ; for evciy one
who believes there is truth, must acknowledge that it is attainable.
And what if considerable labor be expended in acquiring it ?

The first chapter, contahung a very concise essay on the Being cf
God, was not occasioned by the expectation that sentimental atheism
is genei-ally or extensively prevalent ; although it is known to have its
advocates in places, who are not backward in attempting to infuEC the
poison into others. It was therefore considered not improper to
state a few particukirs for the relief and strength of honest people,
who might be beset with its corruptions. Unbelief of the holy
scriptures, or infidelity towards an orderly rcvelalicn and th.c cor-
rectness of the christian faith, is more prevalent ; yet neither was
the second chapter, which relates to the truth of the scriptures, de-
signed as an attempt to convince mankind by the dint of arguuicnt
in the letter ; but rather," together with the former, as a prelude to
the following work, that it may give, at least, an honest exhibition, or
rather declaration, of the basis on which the practical work of the
gospel, to which it relates, is built ; and in the mean time, that a few
useiiii reflections might be presented to the thinking- part of mankind.
The following sheets have been written in grefit plainness and fa-
miliarity ; as usefulness and information have been more studied thnn
elegance of stylo or even systematic order. I have m.ade a free use
of the original languages, particularly the Greek, frequently using
an api)ea} to the learned for the corvectne.ss of the au^endments of
the common reading. Few, if any, amendments are ofL'ci'cd to the
translation from the Hebrew scriptures, without the support of IIc-
brcAv critics in one view or another : and I have built no doctrine on
a criticism drawn from tlie original text, but used it only for elucida-
.tion. For it has not been my oliject -to provoke to a contention of
letters, but to minister truth to those who desire it. And wiien we
have opened the faith of the gospel ; and shoVi'n wherein we and
others have been in error, it is not done for contention or to provoke
others to resist. And should any be inclined to do so ; they may con-
sider ; that we feel very little inclination to coRtend with dry syste-

ir PREFACE.

iimt'ics, b-.t lo inform tI;o'.;e M'ho seek salvatior.. If we sliould ever
iT!?.l;e a reply oi' any considerable labor or extent, wc shall iirst look
<6 see somttliinfj of more weight and reason than those things \vh)ch
have been Avritten heretofore; as the niaiicious slanders of James
Sniitii ; the puerile superficlals of a John Eaily ; the chimerical reve-
jies of a Christopher Clarke; tiie fabricated aspersions of a fali.kn
I.ORExzo Dow; or even the disingenuous attracks of a B, W.
Stone, who would likely never have been noticed in public, only for
his pccuHaj" stariding.

By treating a variety of Subjects nearly connected, and yet not
rjosely cncugli to he discussed together, sundry repetitions occur,
wl-.ich have unavoidably sv.-cjied the volume to a greater size. But
considering t\vd\ rnany, not to say most readers, would feel the force
( f evidence l>etter, by liavjng it laid open freely on one subject at
<-r.ce, t!:?n ly being referred from one to another, I have used free-
dcn: m liiat respect, t'le increased size of the book, and censure of
speculating criiics, notvitlislariding. One subject is generally enough
to digest at a time ; and a man who buys a book, is no more obliged
io read it through and digest it all at once, or on a sudden, than he
vrilo kills a beef, is obliged to eat it in a day.

To have found the everlasting gospel, the pvrfect work of God, is.
<^ne thing,' and to be perfected in the knowledge and experience of
the same is anuthcr. Of the first v.'e speak confidently, having no
rcnaining doubt. But as to the second, our proficiency is only ac-
co; cling to cur time and travel. '1 he everlasting gospel is only in
ils increase on the earth, as yet far short of its meridian ; and my
''xpcrience only in minority. If ih.crefore a much clearer elucida-
tion o^'many subjects in the following work, should he'reafter appear^
i'. wii! he no disgiace to the gospel, in the one faith, one cross, one self-
denial, and one Christ. And my junior age and short experience
in the gospel is a sufficient apology for the imperfection which in
■';."ne may appear in the follov/ing work ; or rather which appears al-
ready ; for were the whole work to be reprinted immediately, I can
ree mc?:ny places which could be stated in much greater perfeclicn,.
And it is our privilege to grow in the knowledge of God. Or should
any calculation cf time which depends on the letter, and not cleai--
ly expressscd, here afLer be more correctly and satisfactorily
opened as the light increases, it will not be inconsistent with our pre-
sent faith. Had the work been inspected by those who are farthest
traveled in the faith, it would nd doubt have been much more per-r
feet : but they were at too great a distance.

Some errors hsve escaped iuripection until too la'c to be corrected
in the press, mainly in o'.'thogia]ihy ; but it is presumed there are
iv>rie l)ut such as the inlellicvnt reader can ca;:iiv discover.

INDEX.

Pack.

ONthe Eeiiii^cfGocl, - 1

Of the Truth of Revelation, - 18

Of God, in a Compendious View of his Attributes, - - 26
Of the nature of Ciod's Decrees; or what a Decree is, - o.>

Of man as the cfi'spvjnr^- ofCiocI, and (/f responsibility, - - 35
Of the gospel offers, and man's capability of complyinjj ; and

whether God's decrees at all intercept its free operation, • 46

Of justification by fuith and obedience: and of imputation, 66

Tiic subject continued, by inquiring into the nature and de-
sign of the death of Christ, and whether it is imputed to us
for justiHcation, ...._--- S2

The subject continued ; in relation to the legal sacrifices and

other matters, - . . . ... I04

Objections against the foregoing doctrines, stated and obviated, 126
The Doctrine of Election, and the Foreknowledge of God, 1 68

Tiie subject continued, - - - - - - -183

<3f the Times ancl Seasons, or accepted time and day of sal-
vation, '- - 209

The appointed aivl correct Order of God for the Confession

and Forgiveness of Sins, - - - - - -217

The subject continued, as it respects the 'work, of God in the

Gospel, - - - -- - - - - 229

Evidences relating to the Church of Christ, mainly Negative, 2o 1
More Negatives. The absence of Christ. Christians do not

commit Sin, -..-..--- 260
Some objections against the sinless life of a christian answer-
ed and the point confirmed, .... - 270

Inimitable Lcve and Union obtain in the Church of Christ, and
are manifested u-, a Joint Iniieritance in things temporal as

well as spiritual, 284

Without the cro;3s of Christ no pov/cr over sin. The Abomi-
nation that malietii desolate, or Man of sin, * - - 296
The order and works of the Generation do not appertain to

Christ or his church, ....--. 303

Marriage a civil right and carnal relation of the world, there-
fore doth not belong to the Church of Christ, - - - 317
Christ's people not of this world, ----- 325

Of the Resurrection ; more particularly as it relates to the

person of Jesus Christ, ------ 349

The subject- ccntinccd ; with some attention to prophetic

scriptures, '- - - - - - - -35 8

The Rerrrrectiou, v,'ii;i ujore immediate relation to the Saints, 268

ik

vi INDEX,

Of some scripUires incapable of a proper acceptation on the
principle of their relating to the resurrection of the animal
body, 37C

The resurrection the same as regeneration ; and a progressive

work, 379

Of the last judgment; by way of Appendix to the foregoing

chapters, 401

A LETTER.

Of Freedom in religious convei-sation, _ . . . 4.35

Free and friendly observations on the sentiments and practice

of the Superscribed, and the subjects of the revival, -. 448

The subject continued, with farther remarks on the writings

of the Superscribed, -..:--- 475

Further observations and corrections ; together with sundry
matters pertaining to the rev^ation of Christ in his everlast-
ing kingdom, - 48/

4

A

THE

MANIFESTO,

OR

A DECLARATION

OF THE

DOCTRIJ\rES §• PRACTICE

OF THE

CHURCH OF CHRIST.

PJRT I.
ON THE DECREES OF GOD. ^,

CHAPTER I.

On the -Bei7ig of God.

THE belief of the existence of God, of his character, and the
relation which subsists between God and men, is the foundation and
spring of ail religion. The existence of God is proved in the first
place, by the consent of all nations; and the argument is corroborat-
ed by that consent increasing and becoming more confirmed, as any
people become more enlightened in general and consistent know-
ledge ; so that it may be fairly concluded, that none, in any enlight-
ened land, deny the Being of God from real belief; but that those
who do, only use such denial as a pretext for giving latitude to their
own desires, and not being subject to the will of God, whose nature
andwavs they do not love, being lovers of pleasure more than lovers
of God.

But that tlic belief of the Being of God obtains among the nations
of the earth, is an indisputed fact. Now this belief was either taught
by nature or revelation, these being the only two methods of gaining
such belief. It the first ; that belief is either true, or nature is a
false guide, and therefore no more to be trusted; accordingly the ne-
cessity of revelation becomes unavoidable, or man must be foi-ever
in uncertainty, and existing truth forever unknown, which is absurd.
But if nature is true, teaching that God is, the point is proved, and
nature is an helper to revelation. But if the belief of the Being of
God be said to be through revelation from God, that saying acknow-
ledges that God IS.

And that God doth exist, is farther proved by the existence of the
things which are seen. For the existence of that which is seen and
'-•therwlse directly meets the senses, is not denied, being self-evident.

2 UN THt

But that which really exists, is either a necessary existence or pi(i'
duced by another. For it cannot be both; because a created, o«'
produced, necessary existence would be an ab;mrdity, an impossibili-
ty ; for a necessary existence includes the idea, or the attribute of
independence, and therefore also of self-existence and self-govern-
ment. But no material or visible being possesses these attributes.
Again; a necessary existence is necessarily wiiat it is, there being no
previous or separate being, power or agency, to cause it to be this or
that. It is therefore necessarily unchangeable. But no visible Ijcing
possesses this attribute. A necessary existence is nece'jsarily from
everlasthlg and V/ithout ?.nf beginning, or initiation in^o existence ;
for, to suppose a time when there was no existence, is to deny exist-
ence altogether, contrary to self-evident and conscious fact ; for no
cause can prodtice an effect equal to itself, much less superior, and
nonentity, or no cause, could never produce an efiect to be the cause
of all other things. A necessary being is necessarily perfect and
infinite, there being no supposable objection to the necessary or self-
existence of an infinitely perfect being which will not equally militate
against all necessary existence of the most limited character or attri-
butes ; and there is no superior or previous power to set bounds to a
primary and necessary existence. But existences are extant and evi-
dent to our senses, none of which, thus in the reach of our senses or
subject to our immediate contemplation, exhibit or possess the attri-
butes of a nfccessary self-existent being ; they are therefore all de-
pendent on God, a necessary, self-existent, infinitely perfect Being,
whose wisdom, power and other attributes are displayed in his works
of creation, providence and grace. On this principle the existence
of God is clearly proved to a demonstration. But further :

What is here stated is not intended to contradict this truth, that
revelation and the light of nature agree to support the belief of God's
existence. For as the belief, or knSiAvledge of God's existence, waS'
received by man in his first creation, he has never been able, through
all the windings of his disobedience, to erase the impression from his
h6art ; however he may have. corr\ipted or tranJifornied it into vain
notions; while in the mean time, the revelation of God has not bee}i
altogether wanting, which has still rene\*ed the impression, and the
light of nature and reason have biirae witness to the fact, arguing
from the works of (lod in his ci-eation and providence. " Because
*' that which may be known of Godj is rtianifest in them: for God
*' hath shev/cd it to them. For the invisible things of Him from the
*' creatibn of the world, afc clearly seen, being understood [conteni-
*' plated] by the things which are made, even his eternal power and
« God-head, that is. Deity."

It is vanity to plead that the belief of God's existence maybe the
fruit or workings of the imagination. For the imagination is the
imagery, or power of forming on the mhid the imagery of things
which do exist; and though this imagery may be transformed into
a thousand corrupt and inconsistent shapes, it ahvays proves the ex-
istence of the original, and tlie iniagination can never exteixl so fur

BEING OF GOD. 3

aii to a nonentity or annihilation, there being no protot)'pe. And if
the mind infers the existence of God from the contemplation of things
vhich are seen to exist, that is a correct testimony of nature that God
is. Thus false *iotions of God among mankind, though formed ac-
cording to their corrupt inclinaLicms, v.'ho have departed from the true
God, prove the existence of the true God; and a false worship, or
\yorship oflered to. idols, proves the propriety of worship offered to
the true God according to liis ov\'n appointment, which has been the
original instigation of that impious worship of idols, through the sub-
version and ignorance of the human mind. Thus the Israelites, be-
ing taught of the true God to offer burnt offerings and sacrifices to
him, and to praise him in the dance, as at the red sea, when they
turned to their idol, offered the same worship. But this iniquitous
conduct Avas so far from CQudcmriing sacrifices and dancing in the
y/orship of God, that it really supported them both, and both alike.

In like manner, before the true Christ did actually appear, the
imagination could receive no impression of his character and works,
for the want of an original, although much liad been said in pro-
plietic language by that Spirit who knew him, Avhich is all made
plain enough in the event of its accomplishment, and stands as an
abiding monument of the existence of that Spirit, whom Ave call
God. But after Christ appeared there could be false christs in plen-
ty; for the imagination had then found an original. Thus all
the incoherent and coPitradictory, corrupt and insufficient schemes
and professions of Christianity, conclusively argue the propriety of
christian worship and tl'.e truth of primitive Christianity. And the
outcry of many to find the true and perfect v/ay, argues the propriety
and originality of that faith Avhich views Christianity as the true and
perfect way of God, saving the people who have it from all sin and
ci'imhial imperfection.

The common argument that nature produces all her works with-
out the acknov. ledgmcnt of any pre-existing cause or being besides,
is very lame ; too much so for any man who is compos mentis to de-
pend on it, unless for the sake of warding off conviction and living
after his ovm corrupt will. For in the first place, it lacks acknow-
ledged data. There are no first principles to be stated Avhich com-
mand the approbation of common sense. And without these no ar-
gument can be supported ; for it is vanity to undertake to convince a
rnanof sense, unless the argument be grounded on principles which he
either acknowledges, or cannot deny without violathig common sense
and sacrificing his character as a reasonable man. But there are no
such principles from which to argue that nature, abstractedly from
God, produces all the beings and works v/hich we see, and with which ^
we are daily conversant. It remains to be proved tnat God doth not
exist before the above argimient can be valid,

On tipe contrary ; it is abundantly evident that material nature can
of herself produce nothing which has the appearance of actual ope-
ration or power. She is endued with a certain order of production,
i» each part, according to its own line or species; but turn her out

4 ON THE

of that particular line, and her operations become abortive, cr ijv
effectual, which proves that all her operations proceed from a-
superior power. For there is no effect without a cause, the atheist
himself being judge, and no effect can exceed the cause, or even
equal it. All the Avorks of nature therefore depend on a power su-
perior to man, her pre-eminent boast for intelligence, wisdom and
art. For no living child of nature, not even man in his utmost de-
gree of wisdom, who by the acknowledgment of the atheist himself,
possesses intelligence above all others, can, by his own contrivance,
or v/isdom, produce his ov/n likeness, or even the smallest particle of
animal life in the best formed matter: nature, therefore, independ-
ently of a superior cause, cannot create living beings. If men are
capable of propagating their own species, this depends on a law which
none of them have been able to develope, which proves that the ca-
pability is the product of superior power and wisdom. For, were
this power within the compass of the wisdom of men, they could
explain the principles to satisfaction ; as well as the artist can those
of a watch. But man in this law has no superiority over other ani-
mals, each after its kind being endued with a like capability. And
were this law Avithin the compass of man's Avisdom, or intelligence,
it Avould not account for his origin ; for the cause is ahvays prior
to the effect : and so of all the other parts of creation. The argu-
ment is therefore good, that all the laws and operations of nature
necessarily depend on another cause, which is prior to nature and also
superior, even incomprehensible. For in strict propriety no effect
can be produced, unless by a superior cause. To talk, therefore, oi'
the absurdity of believing in an uicomprehensible Being, called God,
as the atheist disputes, only shews his oAvn ignorance and impiety.

Doctor Benjamin Rush, after his labored and faithful inqniry into
the cause of animal ///f?,very pertinently proceeds: " Should it be
" asked, what is that peculiar organization of matter, Avhich enables
" it to emit life, I ansAver, I do not knoAv. It is true, the votaries of
" chymistry have lately attempted to imitate it ; but no arrangements
" of matter by their hands have ever produced a single living fibre,
*' nor have any of their compounds produced a substance endoAved
*' Avith the properties of dead animal matter. Lavoisser labored in
" vain to produce that simple animal substance Ave call bile. That
" the human body is composed of certain matters Avhich belong to
" the objects of chymistry, there can be no doubt; but their propor-
" tions and manner of aggregation, are unknoAvn to us."

" The great Creator has kindly established a Avitness of his un-
" searchable wisdom in every part of his Avorks, in order to prevent
" our forgetting him, in the successful exercises of our reason."

That there are existences, some active and some inactive, is not to
be denied ; but these existences argue as much in favor of the exist-
ence of God as a pre-existing cause, as of nature producing her oAvn
Avorks independently of him; not to say much more, A>.hen Ave look
at the order and harmony Avhich exist among the Avorks of creation,
adapting every part, as far as avc are able to comprehend the who!e>

BEING OF GOD. 5

to the end for which it is created: and christians can see and com-
prehend these subjects as truly and as perfectly as the sons of inde-
pendent nature. Here are an order and harmony, the cause ofwliich
none of these sons of independent nature can describe, or even dis-
criminately nominate, without having recourse, directly or indirectly,
to that being whom we call God. Moreover, the undeniable facts of
the fleeting state of all earthly existences, both animate and inani-
mate, and not only of the fleeting and transient state, but also their
uncertainty and subjection to a thousand incidental causes of destruc-
tion, none of the animal part being able to retain their present state
of existence according to their own choice, and none having m them-
selves the power of continuance independently of choice, render the
notion of self-existence, or necessary existence, or independence in
them, too absurd and preposterous to obtain a place among men.
For a necessary, self-existent being, not perfectly master of self-go-
vernment iind self-preservation, is as great an absurdity as an intelli-
gent being not conscious of his own existence. Neither is there any
such being as is called nature independent of the creatures or prcltluc-
tions, or separate from them, to which these sons of nature can point,
or show any traces, to prove its existence to men of reason. But
their adorable 7iaturc is dependent for her existence on the fruit of
her ov.Ti v.omb; (if dcay such being be supposed;) which, therefore,
must necessarily exist previously to her existence, and be the creators
cf their own creator.

Besides ; those sons of nature can assign no approved or good rea-
son for the existence of these transient beings, particularly of the ra-
tional part, whose mental powers indicate in their very constitutional
existence, and earnestly reach after an endless duration ; I say no
good reason for their existence, seeing they have to resign it again
in so short a period and be no more, which is the inevitable conse-
quence of the notion of no God, and is also acknowledged by the
atheist. Tftat nature must be cruel indeed to her sons. But the
belief of the being of God, and particularly as it embraces Christian-
ity, ministers full relief on that subject, by bringing life and immor-
tality to light by the gospel.

The atheist scofts at the argument drawn from the order and har-
mony which appear in creation, to prove that God is, and that he is
intelligent, wise and good. But all his scoffing and misrepresenta-
tions will never take away from the eyes of thinking beholders, the
visible effects of wisdom and goodness in the order and harmony
which appear in creation, all parts being adapted to their proper pur-
poses, not excluding the convenience and comfort of the inhabitants
for the time being. Without extending our thoughts to the various
parts of the planetary system, which receive the enlivening rays of
the sun, placed in the midst of the whole, we may contemplate with
ease the earth on which we live, which is iji the view of our senses,
and the subject of our daily experience, and there see every thing
viaptcd to the support and comfort of animal life, from man the most

c! • ON THE

i;"itc}U,8;'ent, and tlicrefore the most iraportaiit, down to the meanest
axiimal within our survey.

But the atheist obstinately insists on a principle not granted, not
proved, not possible, that if God be ininiutably good, his creatures
rannot suffer anything evil, or at all disagreeable; hence he ob-
jects to the active employments in which men are necessarily en-
gaged to prpc-'.rc their support. This principle supposes man in-
capable of transgression, which is neither granted, proved, nor possi-
ble, unless hc^coiild be equal to his Creator, which is impossible, be-
cause the eHect c;in in no case equal the cause in actual production.
This is true in nurture, and on the principles of natural reason ar.d
experience ; without troubling the atheist with i^vealed mysteries
niiich he so much abhors: nature cannot produce an instance. It
ulso supposes that no benefit c^n be obtained by a painful experience,
which is equally false, as all people of sober reflection can witness.

The atheist also scoffs at the indication of endless existence con-
stitutionally in mf,n, as though the argument stood on this principle,
tliat <every man will obtahi what he desires. But he changes the
ground of argument; the inextinguishable indication of endless, ex-
istence as really exists in ^le constitution of man as the desire of
happiness, and no power can eradicate it, even in the imagination. 'It
has been argued that this as properly proves the endless future ex-
istence of beasts as of men, for that they as r^ially look for it and
desire it. Truth is not to be rejected for any of its necessary conse-
quences; if the endless future existence of the beasts be thus prov-
ed, let them have it ; that will not prevent the endless life of men,
But that there is any real prospect or contemplation of a future ex-
istence in that part of the creation called brutal, is not proved. They
ajl appear to have a dread of present sufferings, and cautiously to
avoid death ; but that will not prove the prospect of futurity.

The atheist contests the being of God, and man's being his crea-
ture, because man v/as created subject to many miseries, or capable
of becoming subject; making no account of an acknowledged and
irresistible truthi that happiness is the more.consummate, and that men
appreciate it the better, when preceded by the contrary, or contrasted
Vv'ith misery. It is therefore in no wise inconsistent Avith infinite wis-
dom., power and goodness in God, that man was created capable of
subjecting himself to miseries of his own procuring, that he may
learn the better to appreciate his own happiness when he is deliAcr-
ed. And those distressing miseries which the atheist objects against
the being of God, as Creator and Governor, to which man is sub-
jected above other animals, only argue his greater worth and the
greater degrees of enjoyment to which his constitution points in the
event : for the capabiliiy of great suffevings indicates the capability
of great happiness. And christians are witnesses for themselves,
(and they are the best judges, having experienced both conditions,)
and can show the fruits, which are sufficient evidence to reasonable
n,::en, that they have more real happmessj in the present tense, than
those who reject the faith of Christ. In vain does the atheist object

BElKG O^ Got). 7

that the greater part of men are appointed to irrecoverable arid end-
lesss misery. Christianity doth not teach so ; but o,» the contrary,
that none will fail of final and eternal happiness who do not lose it by
their own voluntary choice, while it is yet in their reach and thcv
know the way.

The atheist •ungenerously ranks all religions on one scale ; not coH'
sidering like a man of reason, as he professes to be, exciusivehj for---
sooth, that all false religions, (all which contrast with the christian,)
argue in confirmation of the true ; not only because fiilse religions,
or counterfeits, are an evidence of the existence and truth of thb
genuine, but also because Christianity hath long since prophesier?
tliat such would be. But no religion will stand Ijutthat which com-
ports with sound reason.

But after all the objections of the atheist against the being oFGoi
as man's Creator and Governor, they are easily retorted on himself^
for these visible evils, of which he complains, obtain in the workk
and the pixjof cannot be destroyed. " The vorUl" says he, " Is ii
7ieccssary agent." If So, it is either intellectual and provide*?, ci^
it is not ; if not, and it is the cause of all th'^ngs, (according to hiis
doctrine,) it has communicated to man, and in some sort to othcv
tmimals, that v.iiich it doth not itself possess, neither any thing equi-
valent: Avhich is impossible; for the elfect is ahvays inferior to the
cause. But if the materia:', world be intelligent, or nature, or the
universe, whichever is the necessary agent and cause of all things,
the producer of man, it must be cruel indeed to have brought ni-Jili
into being to be perpley.ed and tormented as he is, during his exist-
ence, without the least prospect or intimation of a reparation in i
better state; but though, as the atheist says, the vjorst of men arc
commonly the arbiters of the world, and those nvhoni fortune load.i
with her favors, and consequently the best of men the most exposed
to common evils, yet there is no hope of having matters adj\islcd
in another life. This is inexpressibly more unreasonable, cruel and
unrighteous, than the belief of God and his works, who will bring
all things to order, a)id give the upriglit man a life of endless felici-
ty. In vain therefore may the atheist cavil against the suflerings of
Jesus Christ, whom God gave to be a leader and a guide to his peo-
ple, (I do not say suffering to appease an angry God or satisfy oficnd-
ed justice ; this doctrine doth not belong tO the gospel,) or of the
sufferings of his apostles and other ministers, who were leadere of
those whose sufferings are to eventuate in a greater good and better
appreciated. If God suffei-s these things to be, they are not in vahi,
IViei/ work for us a far more exceeding and eternal weight of glorir
Christianity therefore is the most consistent and righteous, and athe-
ism the most unreasonable and unjust.

" The world," says the atheist, " is a necessary agent" And again :
*' The universe is a cause, it is not an effect ;^^The world has always
been ; its existence is necessary ; it is its own cause." The neces-
sary existence of a first cause is unavoidably acknowledged by all ;
for, to siippose the first cause to be created or produced, yrould be to

8 ON THE

place a ctiuic prior to tlic first, -which is absurd. Tlic necessaiy ex-
istence of anv first cause or agent, being admitted, includes, v.'ith the-
same facility of mind and reason, the existence of infinite power,
wisdom, and every other perfection. For no reason can be given
why a Being of infinite power, wisdom and every other perfection,
should not necessarily exist, v/hich would not equally, (not to say more
so,) militate against the necessary existence of a being imperfect.
The necessary existence therefore of God, infinitely perfect, is ad-
mitted with as much facility and simple reason as the necessary ex-
istence of the universe supposing it to be a self-existing agent. There
is nothing tliercfore unreasonable in the belief that God is, ajid that he
is the rcnvarder of them that diligently seek him. But there is some-
thing very unreasonable in atheism., that nature, (for nature, the
world, the universe and matter are all confounded and considered as
one by the atheist ;) I say, that nature should be the necessarily ex-
istent parent of men, independent and self-existent, and should intro-
duce them into existence in the midst of unavoidable sufierings in
body and mind, (for men have intelligent, provident and reflecting
minds, and we are obliged to believe it, although v/e can neither see
nor comprehend them,) and cannot supply them with a portion to
make them comfortable, either in this life or the life to come — For
they desire, tliey intensely reach after an endless life, and no reason-
ing can prevent them : it is incorpc-rated Avith their existence.
Wliencc these dreadful and shocking disappointments and miseries
to the human race ? Doth intelligent and just nature (and nature
must be intelligent, or not the parent of intelligent man,) bring men
into existence to suffer all these things for nought, and then cease to
be forever ? For, according to atheism, there can be no sin, no trans-
gression in man — he necessarily doeth whatever he doeth — he hath no
choice in his conduct. A reasonable man need not be told that athe-
ism is unreasonable — is unjiiat. So false is the futile and ungenerous
cavil of the atheist, that religion excludes and rejects reason, and that
faith, in religion, is consent ivithout evidence.

But it is proved that, according to reason, a necessary agent is ne-
cessarily perfect ; but nature is imperfect in all her works, and una-
ble to make out the road to perfection, even to make her children
perfect according to their kind, but man, the noblest part of her pro-
ductions, must be left more exquisitely wretched than all tl>e rest ;
ever in pursuit of sonisthing permanently to fill his mind and can
never find it, and she can point out no practicable method to cure him.
We are therefore compelled by I'eason to admit of the Being of God,
and our faith is not consent ivithout e\>idence. I will not deny that
God and his works are greatly illustrated by revelation from that God
who is superior to all our reason, and from whom ours is only ar;i
emanation of his own ; but rcA'elation is so congenial with reason in
man, that the honest are readily gained to the faith, where rcvelatior*
is fairly and justly exhibited to view in those who have it.

The atheist objects to the Being of God because he is said to pun-
ish a rebellious people or nation. But do not the most kind and eI-

BEING OF GOD. 9

fectlonate parents punish refractory children by way of cliasUsemcnt ?
And is it not acknowledged, by the atheist himself, that the best of
governments punish rebellious subjects, even to cutting them ofi',
for the good of the community, when they become such a uuisance
as to require such severity ? Yea, he says they do it of necessity.
if therefore it be related of God, that he hath cut off some, or even
many, for the good of the whole, it argues nothing against his exist-
ence or his goodness, for it is all done for the procuring and securing
of a great<5r benefit. And even tho9e who have been cut off, or af-
flicted with the greatest punishments known by man, if they have
not made a full and final rejection of the everlasting gospel, arc not
out of the reach of eternal life and peace. I know this is not ac-
knowledged by those who confine the work of God in the gospel, to
the narrow limits of this life ; but it accords with the gospel cf
Christ, as shown in its place.

As for the monstrous affair relating to the sin of David, king of
Israel, and the seventy thousand slain by the pestilence, the objector
hath surely never impartially coasidered the subject in its connection.
l)avid sinned indeed ; and wefi chastised by the destruction of the
people, his subjects ; but they had simied also as a people ; for the
anger of the Lord was kindled against Israel before David numbered
the people, not by caprice, as the atlieist speaks, but on account of
their iniquities, against which his displeasure is as necessary as his
existence.

I know the atheist objects that it is incompatible with tlie ex-
istence of God, possessing the perfections which are attributed to
him, that man should be capable of transgression at all, and accor-
dingly he ascribes every evil, or improper action in man, to the im-
mediate agency of God, who necessarily imposes it on every man to
do this and that : (for he denies the possibility of a choice, or free-
dom, in God or in man, whether man be the son of God or of nature.)
But such arguing is weak in the man who is exclusively a rcasoner j
for tltat man docs transgress and is liable to go astray, and therefore
needs restraint, is a fact und;yiiable, and acknowledged by the athe-
ist himself. And this stubborn fact is utterly inconsistent with his
doctrine of man, who, according to him, is moved in a certain line of
ronduct Vv'ithoutany choice, and acts by imperious necessity, whether
he be the son of nature or of God. Besides; as before stated, it is
irnpGssible that man should be equal to his Maker; for a created un-
created bciag is impofi-iible, contradictory and absurd ; and no effect
can equal the cause ; it is therefore impossible that men should pos-
sess the perfection of Deity. Consequent!) it is impossible that man,
who is a rational being, should not be subject to trial, Avhethcr he
would obey hi o superior or not. And where there is no possibility
of falling, or cf traiVJgressing, there can be no trial ; it was therefore
impossible that man could have been created impeccable, or out of
the reach of tzansgression.

Why then, says the atheist, did God create man ? For his own
7ood pleasure in the display of his own glory and perfections, and for

B

10 ON THE

the good pleasnrc, that is,- the happiness of man. God hcing infi-
nitely good, it is reasonable that he should exercise infinite delight
in the Avorks of his power, and in communicating happiness to his
creatures as they become fit to receive and use it. God's wisdom is
much more displayed by creating man a reasonable and responsible
being, than it could have been bj- creating him in an unavoidable line
of conduct : a machine can make no active offering- of praise to its
former. And much greater foundation is laid for the glory, honor,
immortality and eternal life of man, by Ids being made capable of
choosing good or evil, and putting him in a situation to bring him to
the trial, than could have been by a contrary procedure.

Man was not required to transgress, by any imperious or insur-
mountable necessity, he was only required by the temptation, and he
yielded to his disgrace. Had he remained stcdfast ia his obedience
with integrity, it had been much niore to his honor, than to have been
prevented from failing by irresistible powc-r or necessity. And God's-
foreknowing that he Would fall, is no good reason Avhy he should not
be put to the trial, seeing that man in the nature of things, as shown
abovcy could never arrive to tlie summit of that happiness of which
he is capable, without siich trial. Neither is (rod's foreknowledge
of the event of man's trial any evidence against the most consum-
in?.te gootlness in God, or his good v.-ill to his creatures, especially
considering that he stood ready, at the time appointed, or when it
Avould be the most expedient, all things considered, to introduce
Christ the Redeemer, and by hi-m to reinstate man into a superior
state of happiness, better confirmed and better appreciated, after ex-
periencing the contrary. All these thii~igs arc ir^cludcd in Christianity.

This view of the subject sho"v\s the unreasonableness of the mai'i
of boasted reason, who objects. If God could tiot make man impec-
cable.^ fjhy did he make him at all? and then fmninh him fur not
being iii-i fie c cable? It is not so; man is net punished for not bemg
impeccable; but for unnecessary transgression. And he is Subject
to ch;^stiseincnt to bring iiim to a sense of hin duty, and to punish-
ment for transgressions committed against better information, accord-
i::ig to their nature and the degree of uniighteousricss.

But the atheist, impatient of restraint, cr the least su'ojection to Cod,
insists that Ciod, if he exists at all, is required to clear the v.ay for
m.an to be happy at once, and to prevent by absolute power every de-
gree of paili or distress ; thus im|>JicitJy, not to say explicith", de-
manding that God ought to be subject to the will of his creatures in
every punctilio ; as if that Avoidd be reasonable ; or as if parents
ought to be subject to the desires of children or minors, and use no
more chastisement than the minors would love. Would they ever
know the benefits of dutiful obedience ? But men will all learn \\\
the event, that God is more Avise, as Avell as more patient than they.

But let the atheist tell, Avhy his good,, necessary and self-existing
■nature,, the parent cf men, h^ith produced men, and still propagates
Ihem, exposed to such miseries, Avhen she has no power nor Avisdoin
to consummate their happiness. For if he insist that light Avill some-

BEING OF GOD. 11

time break in on the people ; her cruelty is inexcusable towards those
who have heretofore perished out of odstcncc without any fault m
them, and those who now exist in the same condition : and for all tl-.ese
there is no hope.' For it is poor consolation for my distress that
sometime, perhaps a thousand or two years hence, some people will
see better times, for a few days, and then sink into an unconscioiis
chaos with all the re^st. But the only ])ossiblc apology for this con-
duct of the all-producing nature is, that she is absolutely incapable
of the sensation of good or evil, happiness or misery, being uncon-
scious, iniintelligcnt and improvidej)! ; she is therefore not the parent,
or producer, of man, who is intelligent, conscious and provident,
having- the sensation of good and evil, happiness and misery, both in
himself and others, and therefore far superior to his boasted cause,
va'.ure. Thus the necessary existence of -naiurc^ as excluding the
Being called God, is reasoned out of existence.

The atheist combats the notion of the existence of* God, because
lie is called a Spirit, insi-sting that the existence of a Spirit, or any
being distinct from matter, is impossible. " The idea of i/nritvalUy^'*
says he, " is an idea without model." Without material form no
doubt he m.eans. But whence comes this idea ? All ideas are either
real or imaginary ; and the imagination cannot form an idea of any
thing which has no existence, or strictly no model ; for it is only the
imagery of realities, though often variously formed and mingled to-'
gether. And as no knov/n assemblage, modification, organization or
combination of material existences can produce a result wiiich is
spiritual, it follows of course, that spirit does exist, and is made known
to our senses by sufficient evidence, else the imagination had never
formed the idea. " But whcrdn.," says the atheist, " is viockrn theo-
logy sutierior to that of the savages ? The savages ackno'ivU'dgc a
great s/iirit for the master of the world" And why do they acknoM-
ledge such a master ? First ; very rationally ; Because they see that
done which no material being can be descried or discovered to do.
And secondly; Because all nations have acknovdedged the existence
,of God from time inmiemorial, before men had time to contrive or
the imagination to paint, Koithout a modcl^ such an idea. It is there-
fore, comrncnsurate Vv'ith man's existence, and v,'as communicated to
him in his ci-e^tion. But as men, tiKo 'gh ignorance and other causes,
tiiffer in opinion on various subjects, while the existence of the things
is indisputable so in relation to God and his worship, there are vaii^
ous opinions apd practices, all which argue the existence of the ori-
ginal facts, as counterfeits argue the existence and utility of the genu-
ine, without v/hich there could be no motive lor the coiuiterfeit.

The similitude by which the atheist attempts to rcdicule and cour
front the existence of God is not only imperfect but contemntii)le,
" The savages, lite all ignorant fieojile, attribute to sjiirits all the (f-
I'i'CtSy of vjhich their inexjierience cannot discover the true cause.
.Jsk a sdvag'c nvhat 7noves your nvatch. He tjHI tell you., it is a spirit.
. y.9A' your divines xnhat moves the uiiiverse. They cnsiver it is a spirit."
)-/•■.■: the ar'.is-: cav. pob.t out, even to the savage the spring of niolion in

\2 ON THE

the watch, and its author ; yet the greatcijt ?iitist, the master of reason,
even the atht'ist, exclusively eminent, cannot point out to the most
enlightened n^ition or nran, the spring of motion m the universe, much
less the aiithor of it, one side of that necessary existence called God.
As to the superiority of modern theology, (that is Christianity ; for
nothing in contrast %yith that is of sufficient utility;) above tliat of
the savages, it will appejir in its consistency, reasonableness and
other superior and appropriate fruita. By Christianity I do not mean
every tlung called by that name. Nothing is worthy of that name,
except that which is consistent in its principles, reasonable in its re-
quisitions, intelligible to the human mind, peaceable in its measures,
and happifying to its subjects, imposing no arbitrary measures on its
friends or eneniies.

But the atheist combats the existence of God from the considera-
tion that he is said to be incomprehensible. " IVe are told" says he,
" that divine qualities are not of a nature to be comfirehended by
'''■ fitiite minds. The ng,tiiral consequence must be, that divine quali-
'• ties arc not made to occn'py Jinite ?ninds." If God be not a proper
subject of contemplation for man, to occupy his mind, because he is
incomprehensible, it follows as a natural consequence, that man is not
made to occupy the mind of man, for man is incomprehensible to
man. The life of man is an inexplicable mystery to man ; and his
intellectual part, which we call by the name of spirit, and whose ex-
istence is undeniable, according to the irresistible evidence of sense,
and according to whose volitions the material system is moved to
difTererrt actions, is utterly inexplicable to man in his present state of
existence, not to say, ever will be : its mode of existence and method
of operation are unknown, whether it bp accounted for by the creat-
ing ])owcr of God or by the assemblage of material cssenses. Bii^:
its existence i^^ irresistibly confirmed.

Let us instance a case isy v/hich it will appear evident that the spi-
rit is an agent entirely distinct from the material body or any of its
properties. It is known in ten thousand instances, to men of sober
leflection, that fleshly propensities, or passions, invite to the enjoy-
incnt of certain objects, which by a co-operation with the bodily or-
phans create more or less pleasure, -when the intellectual p-ower in-
forms the man that such an object is improper and attended with so
m-uch evil, as to o\ crbalance tlie pleasure, and in many cases, cren
convert it into pain. In other instances, when the object is justifiable
and propei-ly adapted to the regular appetites of the body in due
subordination, the delight also vv'hich it gives, innocent, the intellect
up]-)roves the invitation. Now what arc these passions, but sen-
sations arising from the intimate connection of the affections with the
material body, in the constitution of animal life ? And v/hat is the
iritellectual povrer, but the more noble and superior faculty, which in
its proper oider soars aliove those inferior objects ? If it be said that
the intellect and the aifections arc only different faculties of the same
licing, and if the latter be onjy a property of the body so is the for-
'i/ier. Tlic ansvrcr is, that neither the one nor the ether is of the

BEING OF GOD. J3

body but of the spirit ; v;hich is proved by the resistance which is
offered to the inclinations of the body and the subjection required;
for no active principle can resist itself. These passions run precipi-
tately, being excited by bodily sensation ; but the intellect, as though
more distantly connected with the body than the affections, or by
some cause less exposed to its influence, is able to govern the whole,
in direct opposition to these passions. And though in the first in-
troduction of the most important truths, we get access to men only
by the senses and then to the affections, the intellect is calculated in
its proper ofllice, to govern the whole into sucli regulation, that these
fleshly passions have nothing to do in the case ; and will always do so
in important matters, substantiated by proper evidence, where it is
not violently wrested from its seat. This agency of the spirit shows
that it is distinct from the body, and not of it, by any assemblage or
organization whatever, and that it is capable of an existence and
agency when disaigaged from it. And though it is unknown to us
how that can be, its present order of existence and agency shows that
it is capable of both, by the power of the same agent that created it.
Yet its mode of existence and method of operation are beyond the
science of man in his present stage of action. And it is not aneces-
-sary, or self-existing agent, else it would undci"stand and comprehend
itself^ — ^its mode of existence and manner of operation— man could
comprehend Jiimself and analyze his own existence. But all nature
cannot do this*^ nature therefore, or matter, cannot be man's author ;
for every correct author, or artist, can analyze his own Vr'ork. The
existence therefore of this intellectual faculty, or spirit, irresistibly
proves, by th§ evidence of sense, the existence of a necessary, self-
existent agent, superior to all nature ; that agent is called God.

Again, the atheist argues ; " If God be a7i irifinite being, (here
" cannot be, cither in the present or future ivorld, any relative pro-
^ portion, between man a?id his God. fhe idea of God can never
" enter the hutnan mind." And agajn ; " Thus i?i flaying God is in-
*■'■ finite^ you annihilate religioy, for 'man, nvho is a finite being."
These are all self-evidentjy false positions. The mind of man un-
failingly discovers a relative proportion between two existences al-
though the one be infinitely superior to the other : this needs no
proof. And the idea of God, both as to his existence and characticr,
although he is infinite ajid incomprehensible, hath entered the human
mind, and it retains it, and all the reasoning of unbelievei's can never
get it away. It is easily understcotl, that the idea and proof of the
existence of any being, and correct (as far as it goes) knowledge of
its character, arc very different mattei-s from a perfect comprehen-
!;ion.

The atheist aims to demolish, es at one stroke, the evidence of mir-
acles in favor of the existence of God ai)d the truth of religion, thus.
" Is a miracle cafiable of anniliilating the evidence of a demonstrat-
•^ ed truth ? Although a rna7i shcuid have the secret of healing all
" the sick, of making all the lame to walk, of raising all the dead of
■* a city, of c?ccndi^ig into the air, of stofifiing the com-se of the fnn\

U ON THli

*' cmd moon, can he tliereby convince vie-, that two and two do not
" make four.) that one 77iakes three and that three make only otic .?"
Query ; Why could not thia shrcivd reasoner have inforrat'd himself
that cJu'istianity calls for no miracles to prove such contradictions ;
but, Avhcn they are used at all, to confirm those things vvhich are ac-
cording to men's reason, though often out of the reach of it to discov-
er until taught by superior v.isdom ? But he continues to ask if these
miracles can convince him, '' That a God., whose immensity fills the
.universe, couid be contained in the body of a Jew ; that the Eternal
could die like a man?" Let these wise men once more be. taught
iiiat cl'iristianity teaches no such doctrines. The Eternal cannot die,
but a man could die. Christianity saith not that the God of immen-
sitr v/as contained in the body of a Jew, or of any man. Heaven.,
■■:)(' the heaven of h"a~oe7is cannot contain him. The body of that
-vfiiihy Jew, to whom the atheist alludes, could not contain his appro-
;K-Jalc rational spirit which v/as in connection with it, which was oc-
wpicd in contemplations arid engagements far superior.
But this is not to contradict, tliat the fulness of Deity dwelt in that
::r,an-~that of all the character and perfections of Deity he v,-as a par-
■.ikcr, having the^ proper benefit and aid of the pov/er, wisdom and
:hcr perfections of tliat God with whom he stood in union. But why
^ oukl not God dv/cU in that man, and by him be revealed to the
V. ,jvld ? Gcd is love. Is there any reason why love could not be in
l!i,at man, and be shovvn out in his life and actions? and so of the rest.
But he coulinues to inquire if the above miracles can convince
fiim, '• That a God, iidio is said to be immutable, provident and sen-
•' .^ible, could have changed his mind u/iou his religion and reformed
•' Ills oivn. ivork by a new revelatio/i ?" If these be the reasonings
of the sole proprietor of reason, (for he saith that, every man who
rra.'iOJis soon becomes an vnbeiicver) it is time to displace reason
Irom the precedency. Doth not every man of reason know that even
short sighted men, (these of the most provident cast,) might see far
enough iorv/ard to knov/, tliat in many cases, temporary laws might
be advantageously enacted, which it would be proper by and by to re-
scind and supersede by a more effectual and permanent code ? Did
it indicate an improvident and mutalile being to find him continually
inti'madng that a great change v/ould come at an after period, and to
finfl it such whcii it came, as to show that it was signified by all that
Av^'nt before ? These are the Avorks of a permanently provident and
inimutable God.

I Such palpably erroneous and distorted statements as those in the
aljove paragraphs, shov/ the disingeneous man and the weakness of
Li-i cause.

'But as. I have no intention to pursue the atheist throughout his
Iitnunt, it begins to be time to leave him for the present, lest I should
';()cur the censure of v/asting time by making serious replies to ini-
7"orthy caviiings. For som^ not to say many, of his assertions arc
• io preposterous ii.rjt to fnake his iiUcUigent abettors blush. I sball
■j"evf.-r take notice of one or tvo p'^.rticulars more,

BEING OF GOD. 15

He asserts that " The idea of injinity is to us art idea ivithoiit ino-
*' del^ ivithout archetype^ rjithotit object " How so ? Because (tre-
ated bcuigs are not infinite ? But if the idea of infinity be without
model, archetype or object, whence comes the idea ? For people
have the impression that the thiing is, and all our ideas are by sensa-
tion and reflection on the things which the senses perceive. But the
idea of infinity is as constitutional and congenial to man as his thoughts.
Did any man of mature reflection ever extend his thoughts so far as
not to conceive that he left an infinity beyond ? Not one. And with
relation to God, or any first cause, the thought of a necessary, self-
existing agent, not infinite, not perfectly acipiainted willi himself and
all his works, or net possessed of every perfection, is as absurd as to
deny existence altogether. But tliis is not nature, according to tiie
atheist himself, who acknowledges that the world is evidently not go-'
verned by an intelligent being — and yet iliis linintelligent being is,
according to him, the parent of intelligent h.-ix\ : an efi'ect superior to
the cause, which is absurd. Whence theri is man ? Ke is the o'f-
spring of God as Christianity saith. V/hy then can he not compre-
hend his Maker ? Because it is contrary to the reason and nature of
things for the inferior to comprehend the superior, as well as for th;-
cff"ect to equal the cause. A superior power, or degree of wisdom
or skill, may accommodate itself to the making of an inferior worl;,
but an inferior cannot produce a superor. Man therefore is not the
offspring of nature, or matter, who evidently possesses more iiitclli-
Ijence than all animate or inar.imate matter besides.

Again ; If man be the offspring of nature, and possess no other
medium of information ; and if nature cannot be in disorder, from
■what source is the notion of the infinite, v/isc and powerful God ? Is
it the orderly work of nature to teach falsehoods ? Is ignorwu c in
man so j">owerfuI a contriver that all wisdom cannot contradict its pro-
ductions ? Or are there extant certain invisible, inhuical agents, un-
connected with nature, that infuse corruption into the human inip.dr
Whether is it most rational to believe in the necessary existence o'>
such demons, or to acknowledge in full f lith the existence of a pow-
erfiil, wise and perfect Gcd, who after men Iiave, in hisAvisdcn), born
suffered to try their utmost according to nature, vv'ithout eflccljng
happiness, will leact them in a way which by their ovni wisdom they
knev/ not, to level their pride and display lus awn wisdom and for-
bearance, love and goodness, in their more ccnsumniatc and confir:n-
ed happiness, according to the christian faith ?

But tlie atheijt objects to Christianity as being un.rcasonabic, 1)?-
cause contrary to nature, and confronts the idea of God's coiirfnni''
ing the wisdon; of men, thus; "You tell us, tlieologiaiis, tJiat ti^^i^r'
'' is folly in t/ie eyes of men is iinsdorn before God, ii'ho delighis ,'■:
•' co'nfound the vAsdoni of the vjise. But do you not say that huuiart
" wisdom is a gift of heaven ? — Is it not strange that one can be the-
" friend of your God, only by declaring himself the cncuiy of reason
*'_ and good sejise ?"- Thus iie alv/ays Kpisrepresents the chlistian re
ligion, whi'li hath sho^vn what kind of wisdo'm God' sees fit Iq rz--.

16 ON THE

found — the wiRuom of those who arc wise to do evil, wise in corrdp'
ti,oa — that ^^'isdom which is earthly^ se?isuaiy devclish — not reason and
good sense. But let the atheist object as he may, it is an undeniable
fact that the ways of mankind arc corrupt, and that their wisdom
needs an overturning ; they need a work to counteract their natures.
Such a work as nature with all het" laws and wisdom independently
of God, can never accomplish. For tliis corrupt nature, or the cor-
ruption and depravity of man, the atheist can assign no consistent
reason ; for according to him there is no God, men therefore could
not have become wicked by departing from his laws ; neitlier could
they ha\e been corrupted by deviating from the laws of nature, for
her laws are irresistible, and men are inevitably obedient to them.
Christianity alwie can. solve the mysteries of human depravity, and
reveal man to himself.

It is not intended to object to the propriety of speaking of the laws
or Works of nature. But these laws and works can be interrupted
and subverted ; which conclusively bespeaks their dependence on
another cause and their subjection to another power, and that these
laws are nothing more than certain qualities and capacities with which
the whole creation hath been endued, every part in its own order^
cdaptlng each to its proper intention, by the power and wisdom of
the Creator. For the confusion, jaring principles and contrary ope-
ration^;, which arc found among the different parts of creation, arc so
far from weakening the evidence of a creating and governing power,
that they rather confirm it, because without such a power the whole
would be reduced to a perfect chaos.

I'hc greatest pitch of power, Avisdom, intelligence and the like, to
which atheists can point, is in men, the most noble of nature's sons ;
neither can they show an evidence or a trace of her existence, power,
v/isdom, or any thing of the kind, beyond men ; she has given them
no comrftunicable or ostensible laws or rules, l^y which to regulate
their conduct, or to indicate her being possessed of such power and
wisdom as they ascribe to her. And it is inconsistent v/ith reason, to
suppose any one can communicate to others that which he or she
doth not possess. One may in some cases commuiucate through an
other as a medium, that which he who v.i the medium doth not origin-
ally possess ; but the commuriicator must be equal to the thing com-
municated by actual possession, as it is granted that no effect car.
exceed the cause, neither can it equal it.

How preposterous therefore to suppose that nature without life,
tan communicate life to her children, even as far as to a toad or a fly !
Or that without mental powers, she can communicate wisdom and
intelligence to men ! Or that without forethought or plan, she could
create men or other beings capable of wisely laying out their pur-
suits, being provident of futurity 1 Or that ■w~itliout eyes or sight ci-
any equivalent power, she coidd minister to men and other animal?,
that organ of tlie most delicate and exquisite structure, ?Jid of in-
controvertablc and definite discernment ! In these few examples we
may see the absurdity of such notions ; cs well as in Xqw thousand

13EING OF GOD. ir

more of the miiiutc and exquisitely wise and useful operations in tke
foiTnation of man.

Once more. It is much m.ore consistent with reason aixl common
cense to heljevc in God, a Behis;, independent, necessarily cxistirj;^, as
he is, and therefore unchanj^cabic, self-existent, and possessing power
and ■wisdom adequate to the works of creation and providence, and to
a happy result in the end, and who hath also made kr.own his v;\]] to
this intent, as the great first ca^isc on whom all are dci:)endcnt, than
to believe in the necessary existence, or independence of nature and
all creation, or its deiwidencc on its own laws which cannot be point-
ed out by itself or i^Hiildrcn, which is also dependent on its own pro-
ductions for its ex^^ce. But a pre-existing cause is necessary
to every effect, nnd the faith of it irresistible. And these advocates
for nature cannot point out any such independent, all-suflicicnt Be-
ing, distinct from that God v/hom christians vrorship.

As for tlie all-sufficient lav/s of nature of Which they talk, it is easi-
ly proved on the principles already stated, that no si'ch laws can pos-
sibly exist ; because no lav/s can exist without a legislator, or an agent
capable of containing them ; or in other words, no principle of agenc ■'
can exist without a subject caj>able of containing those principles and
putting them iiito operation. But the existence of the laws of nature
to which are attributed all e'lTccts and operations, depends on the prc-
cxistence of nature's works, (for nature's laws exist only in her works
or are the gift of another, even God,) which places the efl'ect l^efore
the cause, or the product prior to the principle, which is absurd.

This part of the subject is to meet the reasonings, or reveries of
those Avho contemplate, the existence of nature some how abstractedly
from material existences. That matter cannot be the pre-existing,
Independent, cause, is proved before. He therefore, Avho denies the
existence of God, to be consistent, must deny all existence, all agency,
ail language and even all thought, for it will not be denied that he who
is capable of thought must also liave an existence, and that existence,
riot being necessary, or self-sufficient, mvist have a previous cause,
which is none but God, the only self-sufficient Being, as already proved.

These things are written, not because there is any deficiency of evi-
dence in the revelation of Ciod, relative to his existence, character and
works in the gospel, but to show the unbeliever a few of his Mcak-
nesses, and some of his dislioncsty, on his own ground. For notv/ith-
standing that many professed christians, kings, princes and priests,
■with their followers, have been, and still are, extravagantly wicked,
(but these have neither part nor lot in Christianity,) and have truly
»;iven much occasion to )inbeiievers,the latter have been very super-
Jovial and nncandttl in their investigations of the subject of christianky.

c

is OF TlIK

CHAPTER II.

Of the Truth of Revclalion.

AFTER the Being of God, it seems necessary to the cxisLcnce of
true religion, in the spirit of unity, without v/hicja there can be no per-
fect human happiness, to believe in revelation. x)r to bclie'i c tliat Gcd
hath made known his mind and Avill to men, loHMi^^h iiifallible proof?
as to satisfy the understanding, tiic heart and c^Kience, and be a firjn
jmd unsuspected foundation v/hereon to builc^W* everhistinj;^. This
will naturally have respect in the first place to the truth of the sci ip-
tures, v/hich relate to the making knoAvn of hi;; wiii at sundry times
and in divers manners, by the prophets, by his Son Jesus Christ, and
in connection with him, by his apostles and ether followers. Abun-
dance hath been vrvittcn on this subject with great energy of thought
and rer.scn ; but still the desired end is not effected, Avhich yet must be.

The holy scriptures, no doubt, carry an evidence of their truth and
divine original, in the S ery face of them, beyond connncn writings.

The subject matter of them, in great part, is beyond tl;e possible
knowdedge of men, on any other principle than that of their origin be-
ing divine — The sublimity and worth of their communications, being
of a spiritual and eternal nature, carry forcible evidence that they ne-
ver sprung from an earthly minded creature without diviiic iufiuence
— The honesty with which the writers have recorded tlieir own crimes
and those of one another argues wdth great propriety that they v^ere
not governed by that ruling and selfish passion of mankinfl, ever par-
tial to themselves and to their pecuiiai- party, but by that spirit of
truth, which would not build on a foundation of deceit, and will let God
be true but every man a liar, giving to God the supremacy, as the
only fountain of worth, and acknowledging men to have no good in
them except what they receive from him — Tlie univcisaily attribut-
ing of the glory and praise of all good things and of all excellence to
God alone, evinceth that they w ere not dictated by that sc'f-pleasing
self-exalting spirit of man who ever loves the pre-emincrxc.

The miracles v/hich were wrought by the muiisters of God ; by Mo-
ses and some of the prophets; by Jesus Christ and his followers,
are, in their own nature and place, incontestible proof of their divine
original ; but not direct, especially to those who have not seen them
and do not credit the record. For should a man deny the truth of
the record, there is no direct proof of the existence of those mira-
cles, the existence of which must be confirmed before they can have
their influence in confirming the divinity of the scriptures. But in-
directly, the record of those miracles is a weighty and serious proof.
For it is not reasonable to suppose that such a recoi'd of facts could
have been forged, and they attested to have been done in so public a
manner as they were, and the forgery not have bcx-n delected at the
time and the scheme ovcrthroAvn. Neither is it probable, or possi-

1 RUTH OF REVELATION. J 9

\>\e in the fuce of the inquiring- and aspiring temper which prevails
in some at all times, that such a forgery could have been made and
Ijiiarded urilil pahiied on the people for truth, by dating- the facts out
of the remcmljrance of those who were then living ; fur tliey would
iiave imn:edlately inquired why tliese things v/ere never known be-
fore, and especially as they are said to have been done, at least most
of them, in tiie presence of a learned and enlightened people, such
a people too as werc^encmies to the performance of iiiany of these
r^.iraclcs, and woidd i^ici- they could have been denied. 13ut added
to ail this, their eni^jlB liave confessed many of the facts, as n^any
v/riters have shpv.'n.]^B

But the history of tne facts in that open and public manner in which
they are related, in a long succcs;;iou of time, with the undoubted ex-
istence of the people among whom they were wrought, and as no-
thing can be produced really to overturn the evidence, is no conlempr
tible proof of their truth. For the history without unequivocal cvi^
dence to the contrary, hath at least a righ.t to the same weight with
other history. And as to the things Avhich are narrated being out of
tlic oi'dinary knowledge and experience of man, and therefore con-
^idei-ed by some as maltei s of doubtfulness, the real truth is the con-
trary in the circumstances with vthich those things are connected j
in-asmuch as they arc not a'ledged in favor of any of the vanUies or
temporal pursuits of men, but that everlasting substance A'/hichcovdd
never have entered iiito the lieart of man without the existence arid
influence of superior v.isdom ; a substance v/hich is not according to
the selfish and inferior pursuits and propensities of men, but beyond and
contrary to them all, and therefore exposed to be denied had it been
possible to Conceal them. For the very existence of the profession of
Christianity, as before observed, to the extent to whJcli it obtains ; not-»
withstanding all the variety of forms and contradictions of sentiments, is
a sti'ong argument of its truth, as being originally divine. And so
arc the false religions v."hich obtain in the world, not excepting- ma-
hometanisnij an argument in favor of the true ; because, however men
may vary and new model, mix and divide, every one of these forms
must I.-ivc had something from which to take its rise, as much as
counterfeit money, for the contrivance of which there could have
been no motive without the existence and worth of the true.

New the existence of Christianity is either by the doctrine of na-
ture, or by revcl-ation, and is either true or false. If by the doctrine
of nature and false, nature is no longer to be trusted, and it is time
ior men who regard truth to cease pleading the authority of nature ;
hixt if true, nature confirms the authority of revelation and hath her
instructions from the same source. But if Christianity, or revelation,
hath its existence by the work and revelation of God, as the scrip-
tares say, those scriptures which give an account of its origin from
iirst to last, ai-e of divine original : Christianity and they stand or fall
tor-;ether.

It is utterly uncandid and ineffectual to object against tlic truth of
levelatiQinj as some do, certain things contained in the scriptures of

20 OF THLi

the oM testament, Avhich arc so full of metaphors and paral)lcs, and
fustoms now unknown, as the account of t?ic ma?i nvho had h'lfj ahoc
loosed in larad.^ as contahiing absurdity, because they caiuiot under-
stand the reason of such things. All men cannot equally undcrstahd
all m.atters which obtain in the present tense, even thos'' thinijs in
which they aj^rce as far as the mind of each one is capable of appre-
hending them. And hotv shall they who have not nuidc practical
religion their business, understand all the customs and their reasons,
which obtained in ages of which they liave no jiccuratc knowledge ?
But whatever is to become of such matters a3|jK|Kc, they are not set
f(>ii!i as the evidence by which the truth of f||p scriptures is to be
evinced, and the judgment of irien concerning sucli matters cannot
destroy that evidence for which m.en cannot ?.ccount on any other
principle than that of divine authority.

Tlic truth of revelation, or the reality of the work of which the
scriptures speak and out of the spirit of wliich tliey sprang, together
Y/ith llie credibility of the scriptures, in their own place and proper
use, by no means depends on the logical accuracy of the language or
iiarative, neither on the rigidly accurate consistency of all the parts
in matters of kss consequence, especially when we consider the ex-
po-scdness of the soipturcs to errors through translations and tran-
scriptions. Translations read difierently in some instances. As for
example, the difference of tAventy years in two accounts of th.e age
of Ahaziah when he began to reign, is removed in the Greek trans-
lation called the Septuagint : it is twenty-tv/o in each place. (See 2
Kings 8. 26. 2 Chrcn. 22. 2.) But to be able to reconcile punctili-
ously and literally all naratives in matters of less consequence or of
a parabolical nature, is no more necessary to support the credibility
•oi' the scriptures, or the fc^ith of that work of salvation to which th.cy
relate, either immediately or more remotely, or to be in possession of
that salvation, than r>n accurate reconciliation of all historical facts
relating to any country, or people, is necessary to tlie belief of ll;e
existence of that people. The truth of the scriptures, or of re^cal-
cd i-eligion, is not nuiteviully aftccicd by these thinp,s. I'herc are not
difiiculties enough., or of a sulViciently serious and irrcconcilrlle na-
ture>, to etVcct much with honest n)iuds, A\hilc these saine scriptures
carry in their face, evidences which may ahnost be called intuitive,
and Avhich. could cOmc I'rom no other source than tliat to which they
are ascribed.

For in the next place ; the thiiigs which are taught by the scrip-
tures, as the duty and life of a christian, arc of such a nature and have
such a tendency to counteract the current, or rather torrent, of man's'
nature and ppopensitics, that it is impossible that they should ever
have originated from that source. For it is a principle in nature as
wxdl as revelation, that as is the fountain such is the stream, and thai
no effect can exceed or be contraiy to the cause.

Now shou.ld men have coatiivcd a scheme of religion, it -vvould
have been adapted to thcij- own inclinations ; and whatever mortifica-
tions they might hav^ counted nccc-ssarv to obtain the end, that end.

TRUTH OF REVELATION. 2i

<jr acquisition, would- have been accommockitocl to ihc natural feeiing;S
of the predominant principle : as it is said the mahonicdans arc led
through much mortification (To which they have been instis^atcd
likely by the knowledge of the self-denial and mollifications of the
flesh practised by christians.) with the prospect of a paradise of sen-
sual delights ; so that the whole plan is accommodated to tlic predo-
minant sensual appetites of men. And this principle is proved in
fact by the immensely superior number of those v/ho profess Chris-
tianity on the express principle of its being founded on the revela-
tion of God, who accommodate the faith and rules of Christ to their
own taste, until there iB no discoverable difference, farther than the
profession, between them and the non-professors.

But there is no principle in man ever to have produced that prac-
tical cross-bearing and self-denial which, according to the scripture
account, Jesus Christ tauglit his Ibllov.'ers l)y word and Ijy works.
That cross on which is crucified the flesh with its affections as well
as its lusts. For they that are Christ's have crucified the Jlcsh ivith
the affections and lusts. That cross therefore which everlastingly
buries, Avithout hope of restoration, all that lust of roncupisccj^.ce
which is the life of the world, so that it is said. He that urill seek to
save his life shall lose it, and which gives the promise of an ever-
lasting reward in the enjoyment of that, for which natural men have
no relish and of which they can have no real knowledge, is the cross
of Christ, which is enjoined on the people who profecs his name, to
bear every day. Tliis is that cross and this ti\e self-denial taught in
tlie scriptures, AA'hich men naturally abhor, and v/hich therefore there
is nothing in them to have contrived.

I am not unaware that the earthly reasoning of men will make tlils
cross an objection to the truth of genuine Christianity, saying it is un- '
reasonable because unnatural. But if unnatural whence came it ?
Surely not from nature ; not from the spirit of iniquity, or principle
of evil, which christians call the devil, who ruleth in men, and who
inclineth men to foster their natural lusts ; for it is a principle of rea-
son, as well as revelation, that nature is not divided against itself, and
that satan is not divided against satan.

But we need not marvel if such reasoning be found in those who
professedly disbelieve revelation and allow themselves to be ruled I)y
nature, when, preposterous as it is, those who acknowledge the truth
of revelation, and that nature, as it now exists in men, is contrary to
God and to all good, argue in the same Avay, and reject the gospel
v/hich inculcates the same practical cross and self-denial, on tliat same
account. These, things show, as before stated, that if men had con-
trived a scheme of religion they Avolild not have had such a cross iii
it, there being no source in them ever to conceive of such a thing, as
being necessary or proper. These things also show that the profess-
ed christians and those whom they call infidels, have religion nearly
allied together: all being of the earth, they savor alike the things of
ihc earth.

-■: Ob TilL;

iiUt i; is lirjie to cdvcrli-jc the reader that tlic truth of the scrip-
tures, or of revelation, stands on an entirely different footing since
tlie cstablisimient of tjie iaith of Christ's second appearing from what
it has done for ages before. Men have been contending about names
and seniimeiits, abetting tlie scriptures in the letter --.vhile they had
uot the fruits cf Christianity to show in its defence. But the profes-
sion of Christianity was i cproachcd and the 7iame of God blasjihemcd
among the Ge?i(i/ca^ hy the vuihailowcd lives of professors. The di-
■vihtoivs, the animosities, the wars and uioodsheddings, the cruel and
'.nhuman barl:)aritic3 exercised in many places against each other, the
avcrice cf tlic major part of its nr.nisters, as fast as they obtained
T>owor to LHipjDcrt their avaricious temper, with many such iniquities,
have fumshsd the e:icmies of revelation with good reasons against
its truth, and do yet where these evils are practised.

For v,-hiie tlic prGiessor3,taup;l!t that the scriptures were the foim-
dation en. which tlie church was built, and that church was such a
poor, mangled, divided, corrupt and incoherent thmg, its members
■violating the precepts and example cf him whom they professed to

^iic.rve, and of the scriptures by which they professed to be governed,,
■nore especially in modern ages, they had poor arguments to offer in
tiieir defence ; mainly tliose which v/ere far-fetched by abstruse rea-
r,r;r.ings on history and other topics, or those which were only internal
anci therefore incivpable of being used to good advantage for the v.'aiU
0f ccncomitarit works as a conhrmation. But it is a poor method to
prove the truth of the scriptures or of the profession of Christianity,
to talk of an in-*; ard treasure, the proper and convincing frints of
wluch can:ict be seen. Not disputing but nrany arguments used iDy
B'iany in th.osc times and to this day, in defence of revelation, are

• proper and irrefragable in their own nature and place, but often in-
!"f-?icacicus for the waiit of their proper concomitants — true gospel
Crvnts. For the profession of Christianity connected with the life of a
man ei the world is a ilagrant inconsistency.

Xow it is very exceptionable for those who believe the scriptures,
10 teach that the church is built on the scriptures; for accordmg to
tl;c scriptures, the house of God, or church of the living God, is the
groiu-id an.d pillar paase, or foundation and style] of tiie truth, and the
law goeth forth of Zion and the word of the Lord from Jerusalem,
and not Zion from the ]a^v, or Jerusalem from the scriptures ; neither
.'.re tlie £crii)tin'es ever said to be the foundation on which the-chnrch
Is built. The saying of the apostle to the Epiiesians, (2. 20.) " And
" are built on the foundation of the apostles and prophets, Jesus Christ
" himself being the c1)ief corner-stone," hath been alledged as a
prcof that the churcli is built en the scriptures. But the argument
is foreign and inconclusive ; for the foundation of the aj^ostles and
prophets is evidently that foundation on v/hich they vrere built, or to
which they bore v/itness, which could not be the scriptures ; for they
were built before the scripttires were written, and stood iirm v.diilc
they were writing them, each one according to his day ; and tlic foun-
dation to which thev bore witness was Christ. To hhn gave ail the

TPJJTIi OF REVELATION. S."^.

iirojihets witness, as v/ell as the apootles, sayliij^, Gl.her /oundation
Can no man lay than that is laid, vjkich is Christ. Or the fop.nda-
tion of the apostles and prophets is tiie revelation oF the truth oi'
God, which centres altogether in Christ, who is the chief cornci--
stone. Some professors may ohject, that this is popish doctiiuc
And what then ? It is the truth of God; and is any truth oljieciioiv
able because a people accounted cornii)t believe it ( The revclatioi*
of God is in the true church of Christ, in every place where tl.ut
church is, and is its fouridation and support, as well as its ceinent ar.d
Spirit of union.

There are serious disadvantages attending the opinion that the scrip-
tures s.re the foundation of the ehurcli, wiiich show therar5clvc3 in the
fruits of those churches or societies who believe so, none of theiu
being able to exhibit the genuine fruits of the gospel, t'ae ui»lty oi
the Spirit in the bond of peace, love, which is the bond of perfectncss,
and the like. And it is natural tliat this should be the case ; for it is
iindenia.ble that the scriptures have suffered by llic hand of ti^nc,
through transcribings and translations, and have lost, especially to the
English reader, and others who have theiii by translation only, niucU
of that perfection which they at first had, conse(|ucntly the birlk'ing
Avhich is built on them, or even squared by them alone, must be pro-
portionably imperfect and uncertain. But this is net all; The scrip-
tures in no case represent themselves as the foundation of the chuicJi,
but the revelation of God, or Christ himself; it is therefore subvert-
iiig the scriptures, and as they arc true, aubvcrtiiig the Intth, to make
them the foundation. " For other foundation can no man lay than th.at
'' is laid, whicli is Christ."'*

But in the progress of the work of Ood axkl in the increase of the
church in the second appearing of Christ, matters will have a uifi'cr-
ent train, and t!ie truth of the scriptures be ccnilrmed, while thc^
serve their ov/n proper use in the hands of the people of God. " All'
*' (holy) scripture is given by inspiration of God, and is pi-ofitablc for
■*' doctrine, for reproof, for coi-rection, for instruction in righteous^
*' ness ; that the man of God may be perfect, thorougldy furnished
«' to all good works."t In the true church of Christ the genuine
fruits of the gospel may be fouiid in such a manner as eventually to
confound all scruples as to the truth of reAclation ; for in its progress,
which hath already begun to appear, may be found- — ^peace, for its
members do not go to war against men's lives, or property, or riglits —
safety, for its members shed no hvnnan blood — union, or the uriity of
the Spirit in the bond of peace, for there is one body and one Spirit,
one faith, one baptism, being all baptized by one Spirit mto one body ;
one Lord Jesus Christ, one God and Father of all, who is aljove a! J
and through all in them all. No place is found for selfishness, covet-
ousness, or partiality ; for they have all things common and no man
ealleth any thing tuhich he /losseth his orjn. No room, is left for even
a plausible suspicion of worldly or sinister views in their possessiuris :

* ! Cor. %. 1). I ^ Tiiv. .1. lf>.

24 OF THE

for tlicy gain their livin,^: ]>y their own inclus'.r}', and theh* preachers
receive not a cent ot" pay in money or other value of earthly goods as
a compensation for preaching-. And the testimony which they bear
against sin in nature and works, inchiding the visible and manifest
order of their lives, cuts off" all room for sensual indulgences.

No doubt the suspicious will sm-mise that worldly motives arc the
object ; but as the most judicious cannot point out the room for such
aurniisings, they will have no weight with the candid. And bclievers^
being able to live thus together, supported only by that faith and re-
velation which they profess, to live without any external bond, in
closer communioB than any who have such bonds, to live in freedom
from destructive v. ars, and \fasting contentions among themselves,
Mtand as a lasting monument of the truth of the faith of Christ which
they profess, and of their being buiit on the true foundation, as well as
a silencing proof of the truth of revelation, and of those scriptvu'es
which bear witness of such a church, because experience proves that
no faith one side of that which is grounded on revelation, yea, none
one side of the foith of Clirist in hisseccrnd appearhig,i3 able to pro-
duce such fruits.

Tlic clnu'ch thus])uilt upon the foundation which God hath laid in
Zion, and instructed by that giddc whom Christ promised, of which
promise a record is made in the scriptures to stand as a lasting wit-
ness showing who is the guide of his people ; I say, the church built
on that foundation aiid instructed by that guide, is not subject to the
fluctuation and inconstancy to which they are sul)ject who undertake
to build on the scriptures as their foundation and director. Most of
them indeed undertake to modify that foundation to their own imdcr-
standing, forming systems, as they say, according to the scriptures;
but none of these plans are able to keep the people together on that
principle, during a revival of the light and power of God to any
great extent, however they may answer for a form in times of deep
insensibility or profound darkness.

But the church of God, built on the true foundation, and taught
by tlie Holy Spirit accorduig to promise, is able to understand the
Kcriptures and apply them to their right use, and the youngest of it.s
members possess a sufficiency of understanding and find enough of
the Spirit to keep on the foundation in union. And the unfaithful
cannot abide ; for the foundation is a stone of stumbling and a rock
cf offence to l/ie/n liiho stumble at the cross being disobedient. The
church on this foundation will, in its progress, wipe off all reproach
from the name of Christianity and confirm the truth of revelation.

But we have no intention of treating largely on this subject, or of
entering minutely into the arguments and obviating the objections of
naturalists against the existence of God or the ti'ulh of revelation, as
fhat Avoi'k of God has begun on- the earth, Avhich in its progress will
obliterate every trace of infidelity or doubt respecting the Being of
God, the certainty of his revelations to men or the truth of Christian-
ity. In the meantime, what is here stated may subserve the promo-
tion cf that work of God, by ministering at least some instructions td

TRUTH OF REVELATION. 25

honest minds, who may be beset with the flattering baits of infidelity.
But the publication is mainly intended for those who believe in the
Being of God and acknovvledge the propriety of worshiping him. ■

CHAPTER ni.

Of God, in a Compendious Vieiv of his Attributes.

I COME in the next place to speak of God in his relation to his
creatures. God is the author of all other beings, the fountain-head,
of whom and for whom all his creatures were made, and by whom
they live

The first thing to be considered in the character of God as related
to his creatures, particularly to men with whom we have mainly to do,
is his powEii. His eternal power is clearly seen in his works, which
is so intimately connected with his Deity, or existence as God, that it
is seen also. (Ro. 1 . 20.) Power is indispensible in the works of God,
in his creation and providence. It was necessary that God should
have power in himself, adequate to the execution and management of
the works which he intended, and that he should have in himself the
knov/ledge that he did actually possess that power, independently of
all other beings. He is at no loss for power. These things will not
be controverted by many.

The next particular to be noticed in contemplating the divine cha-
racter, in his relation to his creatures, is his avisdom. It was necessa-
ry that God should possess wisdom to plan his works in the best man-
ner to effect the proposed end; so that his true character might ap-
pear in his works, in the best manner possible, his own glory be de-
clared, and the happiness of his creatures secured on the most fair and
clegible terms, or if lost, that the character of God should remain
unblemished and finally unimpeachcd and the unhappy shiner be left
inexcusable, to confess and deplore his own folly and guilt. " Lo this
" only have I found, that God hath made man upright ; but they have
" sought out many inventions." (Eccl. 7. 29.) " Come now, and let
us reason together, saith the Lord." " Say ye to the righteous that
'• it shall be Avell with him ; for they shall eat the fruit of their doings.
'' Woe to the wicked : it shall be ill with him ; for the reward of his
" hands shall be given him." (Isa. 1.18. and 3. 10.) God's wisdom ap-
pears in his works, and is more and more conspicuous as men become
acquainted with his ways. But his wisdom is like himself, incom-
prehensible by the finite mind. " O the depth of the riches both of
'' the wisdom and knowledge of God ! how unsearchable are his judg-
" ments, and his ways past finding out !" (Ro. 1 1. 33.) The wisdom
of God is the fountain-head of all the little portions of wisdom in men,
which he bestows as they have need. Thus God gave wisdom to
Solonton; and saith James, " If any of you lack v.isdom, let him ask
' of God, wiio p-ivcth to all men liberally and upbraideth not ; and it

D

U OF GOD S

" shall be given him. But let him ask in faith," (Ja. I. 5. 6.) But
that God doth inherit in himself an inexhaustible fountain of wisdoii^
■\viil be readily acknowledijed.

His KNowLEDGK is intimately connected with his wisdom in the or-
der of his attributes. Thus the apostle speaketh of the depth of the
riches both of the wisdom and krioiv ledge of God. His knowledge
r.iay be considered as the offspring or emanation of wisdom, ar.d \ie^v•-
cd as having a special relation towards the objects on which it fixes,
or the works of Gcd, and those of his creatures, which are the objects
c4 his notice and attention. That God's knowledge is equal to all de-
mands, or that there is no lack of knowledge in God, and that it is
unlimited in and of himsel^f, its source being inexhaustible, v,'ill be
readily granted. " Known to God are all his v/orks from the begin-
ning of the world." " In whom are hid all the treasures of wisdom
« and knowledge." ( Act. 15. 18. Col. 2. 3.) But the knowledge of
God will come into consideration hereafter.

God's RiGiiTECusMESS and justice come next in order, being es-
sentially one ; but the first of which, if any distinction be made, may
be considered as the inherent and necessary attribute of God, from
which the second issues forth and is inseparable fi cm all his works and
ways, Avhich are all righteous, just and equal. " Shall not the judge
" of all the earth do right ? " And again, " The lord is righteous.'
And again, " The lord our God is righteous in all his works which
" he doeth." The righteousness and justice of God, in connection
Av ith his power, wisdom, and the like, are the defence of all truth and
righteousness in men, as well as the source from which spring the
protection and confidence of all just men, by which a happy event is
secured to them. " For the rod of the wicked shall not rest upon the
*' let of the righteous." " For the righteous lord loveth righteous-
ness." " Say ye to the righteous, That it shall be well Avitli him ;
" for they shall eat the fruit of their doings." (Psm. 125. 5. and 1 1.
7. Isa. 3. 10.) So that no man need be afraid to practise righteous-
ness, because of the present sufferings and reproach, while God is
righteous who stands engaged for the issue. All acknowledge God's
righteousness in words, though many maintain such sentiments con-
cerning God as greatly tarnish his chacdcter, not to say they would
utterly supplant ail I'ighteousness and justice in him and his Avorks.
But we will take a more familiar and free contemplation on this sub-
ject ill the sequel.

" God is love." It would be in vain to attempt to point out in
words the Avhole character of God in its true colors : The only de-
sign of what is here stated is to take a compendious view of the at-
tributes of God as he stands related to men, amongst which tb.at of
love is by no means to be omitted, being that which he hath set forth
in the gospel, as the un.iting cord between God ard men ; "God is
" love ; and he that dwelleth in love dwelleth in God, and God in
him." " For God so loved the world, that he gave bis only begotten
" Son, that v/hosoevcr believcth in him should not perish, but have
" everlasting life.." (1 Ino. 4. 16. aiyJ luo. 3, 16.) And abundant!.-

ATTRIBUTES. ^r

taove to the same puport. But I must not in this place give a loose
rein to feelings on tliis subject, as I should be carried too far from
the present desjgn.

The GOODNESS of God may be considered as the handmaid and
the offspring of love. Goodness, as well as love and all the rest, i:j
properly an attribute or quality, and not a foundation or primary ex-
istence. And without love there can be no goodness, and without
righteousness and justice there can be no true love or goodness, and
without power and v.-isdom and knowledge, there could be no lightc-
ousness, or justice, or love, or goodness in God. God is perfect, and
no part of his character can be lacking or rejected without rejecting
God. The goodness of God is made known to men in the works of
nature and grace, or in the accommodations for the support and com-
fort of the body, in return for which all are called to be exercised
with gratitude, and in the provision which he has made in Christ for
the salvation of the soul by the gospel, in return for Avhich, and influ-
enced by a just respect to the recompencc of reward, all ho»nest men
devote themselves and their all to God in tb.e gospel of Christ. " For
*' the love of Christ constraineth us." (2 Cor. 5. 14.)

The MERCY of God may be viewed as comprehended in his love
and goodness. This though properly an attribute of God, the prin-
ciple of wliich is necessarily included in his character, hath no place
to exercise iteelf without having respect to creatures in disti'css, or
some state of wretchedness, v.'ant or dependence, as it hath particulai'
i-elation to misery, that is something to move mnxy or fiiti/, and es-
pecially so, as it is exercised toward the fallen race. And out of this
state of things the term mercy seems to have arisen. Neverthclcs'^,
that original attribute or perfection of Deity, as it exists essentially
in Him, and by which he is moved to rislieve the distressed, is essen-
tially and unchangeably the same, and could have been exercised
towards hid dependent creatures, who would always have stood in
jiced of his aid, had they never knov»^n sin or guilt or any of the wages
of sin. No doubt the impression of this essential attribute in Deity,
produced from the heart and tongue of Zacharias, that rich expres-
sion, " Through the tender mercies of our God ;" in the Greek,
ThvQVgh the comjiaasionatc bowels of the mercy of our God. The
Hebrew word also, [lon] so often translated mercy, is considered as
denoting the deepest immotions and strongest affections of the heart,
as those between parents and children ; which the Greeks expressed
tjy [fopyr,*"! innate love, or that which is natural to the order of beings
towards their own offspring, relatives, and finally to all.

* This is that Jiatvra! affection of ivhich the cfiostle refirescnta
r,ome of the heathen c? beini^ destitute, afopyorf, Tjithont natural af-
fection, or having no desire for the happiness of others. ( Ro. 2. j\.J
This is (he natural affection or compassionate disposition common to
the human family, and ivhich to violate is inicjuity. This is it which
i:i .?o ofteii construed into the lusts of the flesh, or sexual propensi-
ties: hxi modern devotees to a carnal Ife, ivho object to living a life of

28 OF GOD'S

God's holiness is so universally acknowledged and ascribed to
him by all, that nothing need be said to gain the consent of mankind,
that it is an essential attribute. Without that infinite contrariety to
sin, and opposition to every thing wicked or impure, called /loliness^
there could be no God — without holiness, no mercy, no goodness, no
love, no justice, no righteousness, no wisdom, no power in an original
subject, no light, no truth. Accordingly in all the ascriptions of
praise to God, holiness has a leading place. Thus in Isaiah's vision
of the Lord, he heard one crying to another and saying, " Holy,
" holy, holy is the Lord of hosts ; the whole earth is full of his glo-
"•' ry." (Isa. 6. 3.) And in the vision which John had of the church
of God, the four living creatures, each of whom had six Avings as
the seraphim seen by Isaiah, and who were full of eyes within, '• Rest
" not day and night, saying. Holy, holy, holy. Lord God Almighty,
*< who Avast and art and art to come." (Rev. 4. 8 )

But the holiness of God is particularly proper and necessary to be
remembered on account of its practical use. For as God is essen-
tially and necessarily holy, it cannot be expected that he can possibly
acknowledge an unholy being in that intimate and near relation to
him, v/hich accompanies salvation. The necessity of holiness in the
people of God was early taught. " Yc shall be holy : for I the Lord
" your God am holy." (Lev. 19. 2.) And when Christ appeared
who first revealed the perfect way, in Avhich alone men could become
holy, the exhortation was not forgotten ; " But as he wlio hath called
" you is holy, so be ye holy in all manner of conversation. Because
" it is written. Be ye holy ; for I am lioly." Accordingly the people
of God are habitually represented as a holy people ; and although
under the law they could be no more than ceremonially holy, it is
not so in the gospel ; " For the law made nothing perfect, but the bring-
" ing in of a better hope doth ; b^ the which Ave draAv nigh to God."
(Heb. 7. 19.) This doctrine of holiness utterly supplants and finally
ovcrthroAvs the notion of any man or people being christians miless
they have found that Avhich takes aAvay all sin and saves them from
all unholiness. Those therefore Avho pretend to be christians Avhile
they commit sin, or acknowledge they do, are to be judged ovit of
their own mouth ; and those also Avho profess, and yet teach that
christians are all subject to commit sin, are to be esteemed mockers
of the work of Christ. " He Avho despised Moses' law died Avithout
" mercy, under two or three Avitncsses ; of how much sorer punish-
<• ment, suppose ye, shall he be thought Avorthy, Avho hath trodden
" under foot the Son of God, and hath counted the blood of the cove-
" nant, AvhereAvith he Avas sanctified, , an unholy thing, and hath done
« despite to the Spirit of grace. ?" (Heb. 10. 28. 29. ")

crucijijoio?! to the Jlesh with the affectloris and huts, after the exavi-
ple of Christy lest by renmincing the Jicihly ivorks of the first Adam
they should fall under the afioctollc rejircbathn and lose their re.'u-
tion to Christ the qukkcnl)ig ffiirlt.

ATTRIBUTES. 29

Cjod is truth. Nothing can with more propriety be attributed to
God than truth. His Spirit is trtith ; his word is truth ; Jesus the
Son of God, the Word who was made flesh, is truths and dwcit
amongst us full of grace and truth. Without t7-uth there could be
no holiness, no righteousness, no justice, nor any thing else truely
valuable or excellent. To lack truth is inconsistent with the rcspcc -
table and good character of a man, and how much more must such
an insinuation reflect dishonor on the character of the righteous
Judge of all the earth, the God who cannot lie. Yet many seem to
hope, as the great source of their comfort, that God will not fuUil his
Avord in all things against sin, laying judgment to the line and riglitc-
ousness to the plummet. They hope that the soul that sinneth shall
not surely die, believing the devil, the father of lies more than Cdd
who cannot lie, and that they shall have peace though they add drunk-
enness to thirst, or at least are sinful and not holy. But these know
not that relation to the God of truth which accompanies salvation.

After this cursory view of the character and attributes of God,
which comprehends those most commonly spoken of, I thought to
have desisted from this part and to ha^ e proceeded to the m.ain body
of the work, as it relates more immediately to those things which
are influential on the practice. But while I look into the v\'r) tings of
the apostles, I see another character qr attribute ascribed to God,
which seems to pervade and comprehend the whole, and is of so
much consequence to living Christianity, that I cannot feel my mind
relieved without noticing it. The following words communicate the
subject matter of this attribute. •

God is light, and in him is no darkness at all." ( 1 Ino. 1.5.) Wlicn
Ave speak of light as pertaining to the character of God, or of God
as being light, it is not to be understood that this light is limited to
God as peculiarly belonging to him, and making manifest to him his
own character, purposes and works, together with the character and
works of his creatures ; but also that every one wlio comcth to the
knowledge of God is a partaker of that perfect light Avhich is the
true God, according to the degree of his acquaintance with God ; so
that no man can with any propiiety be called a chiistian, or be said to
know God as he is revealed in Chiist, unless he also Avalk in that
light vvhich is God, as Christ also walked. For any one therefore to
walk in darkness, or not to enjoy that perfect light and knowledge of
the truth, by Avhich he is delivered from all uncertainty or doubt
about the true way of God and eternal life, and about his oAvn clia-
racter and standing before God, is incomj^atible with being a chris-
tian, or true follower of Christ. " This then is the message v.hich
*' we have heard of him, and declare to you, that God is light and in
" him is no darkness at all. If we say that Ave have felloAvship Avith
" Iiim, and Avalk in darkness, Ave lie, and do not the truth : but if avc
" Avalk in the light, as he is in the light, \vc have felloAvship one Avith
" another, and the blood of Jesus Christ his Son cleanseth us from all
•' sin.'' (1 Ino. 1. 5.) The inference is clearly to the point, that be-
cause God is light, therefore his people Avalk in the light as he is iii

30 Oi- GOD=S

the light, lor he waiketh in thcni, as it is written again, " I will iluelj
" in them and walk in them, and I will be their God and they shall be
"my people." (2 Cor. 6. 16.) Equally clear is the doctrine of
Christ from his own mouth, showhig that because he is light the peo-
ple who follow him are freed from wandering in uncertainty or walk-
ing in darkness ; " I am the light of the world ; he that followeth me
" shall not walk in darkness, but shall have the light of life." (Ino.
8. 12.) This is true gospel language. Much darkness was consis-
tent with being an honest Jew, under the law, which was at best but
a shadow ; but we speak not of Jews but of christians ; and we never
read in the holy scriptures of an uncertain or a doubting christian ;
they know in whom they have bejieved, and they know that they are
of God by the Spirit which he hath given them, and the Spirit is-
truth.

The pernicious sentiment, so very prevalent among professors, that
iTien may be christians and yet remain in great doubt and uncertainty
whether they are christians or not, is such a destructive heresy, and
such a powerful engine to retain people asleep in sin, that it ought
to be pierced with the sword of the Spirit wherever it is accessible ;
and for this cause, nowithstanding that the subject is more extensive-
ly treated in another place, I have been particular to notice it here,
as being counteracted by this doctrine, that God is lig/it, and that
thcxj tvho are of God drjell in the light, that the reader may liave the
impression of the truth of God fixed in his heart, as it were from the
bcgiixning, and know that they who are clnistians indeed Avalk in the
light of God, being partakers of divine nature,

I have been the more careful to make some practical remarks on
"he character and attributes of God, that readers may be impressed
with some influential sense of what a man must be, when he iDCComes
a sen of God in Christ; that he must be like God \i\ all the graces
of the spirit ; for as Jesus Christ, Mho was the first true tabernacle
'jf God ainong men, which the Lord pitched, and who is the head
uf the body, the church, had the fulness of the Deity dwelling in him
bodily, so each and all of the members who, in union with the head,
constitute the true body or church, which is Christ, are jiartakers of
liie same Spirit arid same divine nature, that God may be all and in
all. " And of his fulness have all we received, and grace according
•' to grace." And the glory," said Jesus to the Father. " which thou
'■'• gavcst me, I have given them ; that they may be one, even as wc
^' are one." " Now if any man have not the Spirit of Christ he is
•' none of his." (Ino. 1. 16. and 17. 22. Rom. 8. 9.)

I have not in this small tract been careful to follow the order of
s}"stematics, in their distribvitions and arrangements of the attributes
of God ; neither have I propostxlly taken into view all which they
cmuTicratc, as his infiiiity, eternity, imchangcablcness, onmiscicncc,
and the iikr. Ncitl^cr have I attended to the usual distribution of
communicable r^nd incommunicable, or the famous distinction of the
iuiuice of God into distril)ntivc, remunerative and vindictive, with
many other distinctions vvhicb one or anoth.cr lias named, Vvdio knew

ATTRIBUTES. 3i

■;ot what he said or whereof he afBrmed. But my leading object in
stating what I have done in this place is to open the way for what is
yet to be said.

Nevertheless, let it be remembered, with respect to the attributes
of God, that no one of them, neither ail of them together, compre-
hend God so as to enable us to know definitivefy what God is. He
is incomprehensible. We cann.ot know God except as he rcveala
himself in his character, his attributes and his works. We cannot
have any just conceptions of God as lacking any one attribute be-
longing to the perfection of his character, and yet when we view all
these to the extent of our sphere, there is yet that behind of his Es-
sence and Being, of which we are ignorant. All these attribues, or
perfections, are qualities none of which can exist abstractedly or
alone. Thus if we speak of his holiness ; holiness is a quality which
implies a being, as it were, previously extant, to be holy, or a being
capable of containing holiness. If we speak of love ; love is a quality
or attribute of some being presupposed by the very naming of this
attribute. If we speak of goodness ; goodness is also an attribute
or perfection of some being or existence presupposed or at least in-
cluded in the thought, and so of the rest. Yet so intim.atcly and es-
sentiahy do these perfections belong to the very essence of his nature
and being, that Ave rnay say in truth and with safety, that God in truths
God is light, God is love, God is holiness ; for there is nothing in
God but what is truth, there is nothing in God but v.hat is li^ht, there
is nothing in God but what is hue, there is nothing in God but what
is hoimess, and so of the rest. On the whole, no one can have any
just conception of God otherwise than as his character is revealed in
his word and works ; neither can any have a just and correct know-
ledge of God, even by revelation, any farther than as they grow^ into
an acquaintance with him by travelling .into the same nature in the
work of redemption and holiness, by t!ic gospel.

Nevertheless, according to the privilege given to us in the revela-
tions Avhich he makes of himself, to teach us our duty and our rela-
tion to him, we may talk freely of his chai'acter and his works, in the
things which pertain to our salvation and redemption. For God hath
revealed himself in Christ, that in our sphere we m.ay know him with
certainty, in all his character, and speak of him with safety. So that
while on the one hand, we are unable fully to comprehend all or any
one of the perfections of Deity, God being incomparably superior to
man, on the othei* hand^ there is nothing in God which, in our sphere,
and to the extent thereof, we may not know with certainty and safe-
ty, as fast as we overcome evil. For although no m.an hath seen God
abstractedly at any time, yet the only begotton Son who is in the bo-
som of the Father hath revealed him — hai*li revealed God, tvhole
God, in himself who is the brightness of his p;lory and the character
of his person, or subsi.stmce. And nothing shoi t of the correct and
perfect knowledge of God in his whole clian-icter can ever com-
plete the happiness of man, who w'as created in the image of God.
And for tliis ci«usc he h:v<:h scr.t lis Son n^o rbc v.-ovld. In viior.:

32 OF GOD'S

dwelt all the fulness of the Godhead bodily, to be our example aiid
to reveal God to us, that we might find salvation in being conformed
t'j the image ot his Son, and so to God himself, and in no other way.
Thus God's people live as knowing the unknoAvable and seeing him
who is invisible.

" God is a Spirit ;" or more properly and emphatically, " God is
SnniT. This is perfectly consistent with the Greek text, and con-
veys a much more noble sentiment of God and fixes on the mind a
more noble impression, than to say, he is a Spirit^ as though he were
a riicumscribed or limited being. There arc many spirits all limit-
ed and dependent beings, but there is one God, independent, and iu
fill his character and perfections unlimited. But God is Spirit ; and
is therefore the proper fountain from whom all created spirits pro-
ceed. Moreover God is Spirit ; it is therefore no marvel that he is
not satisfied v\ith fleshly or material worship ; " God is Spirit ; and
they that v/orship him, must worship him in spirit and in truth."
(Ino. 4. 24.) And no marvel that God Avill increase the work of the
Spirit in his people until they are finally redeemed in the Spirit and
the flesh made void. And what if we should say that God is Spirit^
comes nearer to pointing out v/hat God is, in his real Being or Es-
sence, than any other name, character or attribute, ascribed to him
by the Spirit of revelation, not even excepting the name by which
he was made known to Moses, I am that I am, or I will be what I
WILL RE, expressing his unchangcableness and independence ? We
can have some understandhig, according to our sphere, of the exist-
ence of a Being who is Spirit in the abstract, as a primary Being or
foundation existence, independent of any distinct being, attribute or
quality, and yet as it were the proper basis for ail good qualities, and
without all and every one of which v/e cannot conceive of that Spirit,
that Existence, Avhoni we call God. Spirit is a real existence ; a
proper agent ; a subject of ixjVvcr, of righteousness, holiness, love,
and the like. A Being who is Spirit is also the proper subject of
volition ar.d free agency. But if VtC speak of love it is not an inde-
ipcndent idea; it presupposes some sul^iect or agent to inherit and
exercise that love. If we speak of justice; it presupposes a Being
who is just, distinct from the idea of justice, as its possessor seat, or
the place of its habitation. If we speak of light ; though by some
supposed to be a real body, it seems nearest the truth to say, that it
presupposes some being capable of illumiriation and reflection, and
that where there is no body to contain light there can be no light. If
wc speak of power or wisdom, it is a dependent, idea, presupposing
a Being powerful or wise, and so of th.e rest.

But Avhen we say that God is S/i/rit,\ve express the idea of an ex-
istence, not material, yet real, capable of volition and agency ; I say
wc conceive and express the idea of the Being of God, accordmg to
our sphere, for beyond that he is incomprehensible to us, v,e know
nothing; and the circle of our knowledge is small in the infinite I
AM. Yet when we say CJod is Spirit, v.'e can conceive that that Spirit
is capable of volition aiid agency ; and is also capable of possessing

TRUTH OF REVELATION. 33

m himself as his essential qualities, attributes or perfections, fiowrr^
wisdojn^ righteousness and justice^ holiness, truth, goodness, love^
7ncrcy, light, independence, self-existence, and the like. Accordiri^^iy,
when we speak or read of the Spirit of God, it is God the Spirit ; if
of the Spirit of truth, we have respect to God the Spirit, v/ho is
Truth ; that Spirit who could not exist or ever have existed without
truth ; if of the Spirit of holiness, it is God the Spirit, who is holy,
essentially holy in his very nature ; if of the love of God, or Spirit of
love, it is no other than God the Spirit who is love, " For God is love,
" and whosoever dwelleth in love dwelletli in God and God in him ;"
if of the Spirit ot unity in the bond of peace, it is none else but that
Spirit who is God, and is one, in himself and all who know him, be-
ing in them and to them, the uniting- bond in abiding peace towards
God and one another. Thus when a man receives the Spirit of
Christ, he receives God who is Spirit ; and vvheu the. Spirit of Christ
abideth in any man, he hath abiding- in him that God who is Spirit ;
and he hath both the Father and the Son. '^\t that driy ye shall knov/
"that I am in my Father, and ye in me, and I in you " " If a man
" love me, he will keep my Avords : and my Father will love him, and
"we will come unto him, and make our abode with lTim."(Jno.l4. 20.)

CHAPTER IV.

Of the nature of God's Decrees ; or vjhat a Deci'ce is.

IT HATH been already intimated that God works according-to plan;
and that in that plan of things, wisdom is profitable to direct. " The
"• LORD possessed me," saith Wisdom, " in the beginning of his way,
" before his works of old"(Pro. 8. 22.) And that God's plans are
most free, according to his own understanding and wisdom, and with-
out his being influenced by the desires or wishes of any other being,
or any exterior cause whatever, will likely not be denied by any who
have the knowledge of " Him who worketh all things according to
<■'■ the counsel of his own will." Neither can it well be denied that
God's plans are consistent with each perfection of his nature. As
there is no jar in the perfections or attributes of Deity, it is impossible
that God should lav any plan, or fix aJny decree, by which mercy
would be sacrificed to justice or justice to mercy, righteousness jus-
tice or truth, be sacrificed to power, wisdom, independence, sclf-suffl-
i iencv, his own glory, or any thing whatever. For although the glory
of GoVl is the ultimate end of all his works, as well as the greatest
happiiiess and highest perlect'on of his creatures, whatever is planned
or executed -for the praise of his glory, is all done in perfect, union
v/ith righteousness, trutl^,, equity and every other perfection in God.
So that, speaking after the manner of men, we may say he consults
'^11 tkest: ui the dU-u;s which he lays out, or the decrees v/Lich lie

I] 4 WHAT A

iiiakes ; and that .all is done according- to the understanding and reasc,
Vtith which man is endued by the Creator, insomuch that each one
will see and be satisfied of the propriety of each pla.n or decree, in the
event of his acceptance and salvation, or convinced in the event of his
rcijcction and damnaiion. For neither is it possible, that God should
lay any plan or make any decree, Avhich would contradict or thwart
the intelligence, reason or free agency with which man is ciKlucd by
his Creator, as being his offspring. Because, take away man's reason
and free agency, or require that which is contrary thereto and out of
man's reach, and he is no more amenable for his actions, or subject to
praise or blame. But of this hereafter.

The decrees of God may be divided into two general classes. The
first class comprehends all the pvu'poses of God, concerning what he
intends to do immediately as at tlie beginning, or by the agency of his
creatures at any time after they had an existence in their proper order.
The fixed determination of God to efi'ectuatc such works as he sees
are necessary and proper, may be properly called a decree. The
second class comprehends those things which creatures are required
to do as acts of obedience to God'^s will,and on the doing of which their
own acceptance depends, as If ye be ivilling and obedient ye shall eat
the good of the land. Ch' any established law or rule for the people,
may be called a decree, as the sentence passed by the apdstles and el-
ders at Jerusalem concerning circumcission. So a determinate r\ile
Oi' court is called a decree of tXye court, and the courtiers are required
to observe it, and in case of violation are punishable.

The decrees of God are to be known and understood by the reve-
lation of his true character, the declaration of his will by tlie word
revealed, and by the works of creation and providence, or by the
works of nature and grace. Beyond these sources v/e have no occa-
sion to inquiie after the decrees of God ; these are sufficient ; for God
doth not work inconsiderately ; what he doeth he purposed to do, and
that which he rtquireth his creatures to do, is also according to coun-
sel. Neither is it to be forgotten that hi all God's deci-ees and Avorks,
he hath consulted the good of his creatures as really as his own glory ;
for notv/ithstanding that his own glory is his ultimate end, the happi-
r.ess and final glorification of his creatures, each in his proper sphere
arid lot, are so connected with his gloryj that the one serves to promote
tiiC other. And it is not po;:%.ible it should be other^vise ; because, for
Crod to create beings capable of evejiastii;ig happiness and not have
respect thereto, in all his pui-poscs and works, v.ould tarnish his glory
and be inicompatible with his goodness, love, mercy and other attri-
butes ; and it is also impossible that creatures, as men are, created in
the image of God and after his iikeness, should be happy and not glori-
fy God. True happiness therefore in the proper sphere and order which
l)elongto men, as the offspring and accountable creatures of God, is
a justiliablc motive to duty, and not contrary tb the purposes of God;
a motive which God uniformly proposes to induce men to obedience,
and without v»'hich no motive can reach them to profit, in a state o\
Jialurc, fallen as it is. And whereas God promotes his own glory 1 \

DECREE IS. 3/i

Ills creatures, tlirou;,^-h their agency and the good which lie docth for
them, according to the counsel and wisdom of hisov.'n will, althoup;h
it remains true, that a man cannot be profitable to God as he tliat is
wise may be profitable to himself, yet in filling up the purposes of
obedience, and the works which God hath appointed him to do, a man
may, in liis own sphere, be profitable to God in the promotion of his
g-lory.

But we arc particularly interested in the decrees of God, and tiic
execution of them, as they relate to men. And here let it be remem-
bered according to what has been already statSd, that it is impossible
God should decree any thing to be done by himself or otherwise, un-
less it is his will it should be done. This is a natural inference from
tlie nature and character of God as he is revealed to men: he is net
a capricious, vmcertain being like them ; " He is of one mind." It
would indeed be inconsistent with the voluntary a:id free agency of a
man, acting without constraint, to decree any thing to the ccijtrary of
his own will, and how much more so in the infinitely free and periect
Being who is of one niind and none can turn him, and to whom all
his works are known from the foundation of the world. This is a first
principle, a dictate of common sense, and needs no farther proof.

CHAPTER V.

Of man a?; the '■jffXf'rin'^of God^ audnfresJionsibHity,

THAT God created man according to his purpose or decree,
needs not be denied if we attend to the counsel or reasoning which he;
held at his creation. " And God said, Let us make man in our im-
" age, t.fter our likeness, and let them have dominion over the fish
" of the sea, and over the fowl of the air, and over the cattle, and over
" all the earth, and over every creeping thing that creepeth upon th.e
" earth. So God created man in his own image ; in the image of
" God created he him ; male and female created he them. And God
" blessed them: and God said to them, Be fruitful and multiply, and
" replenish the earth, and subdue it ; and have dominion over the fish
" of the sea, and over the fowd of the air and over eveiy living thing
" that movcth upon the earth." Thus man came forth from God, as
his real offspring, as said Paul,"" Forasinuch then as we are the off- ■
spring of God;" m the image of God, as it were God in miniature,
the image and glory of God ; God in his sphere, having dominion
over ail ; yet a dependent creature of God; endued by hi;ii in the ere -
ation, with the capability of propagating his oAvn species, tlie offspring
of himself in his own likeness. This capability of propagation w?s
found in the cooperation of the organs of the material body in the
male and female ; which material body stood in so intimate a relation
to the spirit which came directly from God, that the two constituted
JQ each one distinct person, one man and one woman; so that by the

36 MAN GOD'S

cooperation of the procreative powers in the male and the femak' -.
race of beings were propagated and continued, who are not merclv
material bodies, but men like their original in all their pJiysical pov. -
crs and properties. Thus mankind are the offspring of God, l!ie
image and glory of God to this day. We shall consider their fall
and corruption by sin hereafter.

This material body Avas made of the earth, earthy, adapted to serve
as a habitation of the spirit, and to ansAvcr every necessary purpose
for the time being. So that the first man is said to be of the earth.,
earthy ; and not only the first nian, but all iiis posterity, for as is the
earthy siich are they also that are earthy. Adam's sons are like him-
self. But the spirit came immediately from God, and is that by
which rr an is properly the oflspring of God, and that in vv^hich the
man properly and finally consists, and Avithout wliich man would not
be man hi his proper order. " And the lord God formed man of the
<' dust of the ground, and breathed into his nostrils the breath of life ;
*' and man became a living soul." In this soul, or spirit, man is cap-
able of rising again to God, notwihstanding all which he hath suffered
by the fall, and of being manifestly the image and glory of God, in
the redemption which is ip Christ Jesus the Lord; for, He who 7*
joined to the Lord is one Sfiirit ; and again ; The second man is the
Lord from heaven i and as is the heavenly such are they also that are
heavenly.

Thus God in the execution of his purpose and decree, created man
to be the true representationof himself, and to stand as the image and
glovy of God forever, and so to declare his power and set forth his
glory, more perfectly than all the material heavens and earth could
do besides.

But man transgressed the law of God, violated the will of God
made known to him, and so fell from his proper lot and place in which
he v/as created. It appears needless to consume time and labor in
this place to prove this point, which is so abundantly acknowledged,
and on which so much hath already been written. All man's works
from his infancy declare, that they spring from a source Avhich cannot
pertain to God, being utterly subversive of ail good. All m.en in their
natural state evince by their works, the truth of the scriptures, " That
« God hath made man upright, but they have sought out many inven-
<' tions." (Eccl. 7.29.) And again; "There is none righteous, no not
" one ; there is none that understandeth, there is none that seeketh
" after God ; they are all gone out of the way, they are together be-
" come vmprofitaiile ; there is none that doeth good, no, not one : de-
" 3truction and misery are in their ways ; and the way of peace have
" they not knoAATi: there is no fear of God before their eyes."

The inquiry at present is. Did God decree that man should act as
he did, and so fall from his primeval state of rectitude and happmess?
To this we arc obliged, by tlje force of truth, to answer in the nega-
tive : That God did not decree that man should commit such a deed,
neither was it the genuine fruit nor necessary conscqiience of any of
God's appointments. God made man iijiright^ but they have tought

OFFSPRING. 3/

'mtt many inventions for themselves- For as before stated, it is impos-
-iM;- that God should appoint or decree any thing contrary to his own
a '■■ ! I or any of his perfections : and for his creatures to do his will, or to
;-•'-■■ according to his will or appointment is no transgression but o'oc-
i!:j:.ce; and no fall or evil consequence could be the result of such do-
ing, but on the contrary life and peace; "Not every oriethat saith unto
" me, Lord, Lord, shall enter into the kingdom of heaven ; but he that
" doeth the will of my Father who is in heaven." " But the mercy
" of the LORD is from everlasting to everlasting upon them that fear
" him, and his righteousness to •children's children; to such as keep
" his covenant, and to those that remeniber his commandments to do
« them."(Matt. 7". 2L Psa. 103. 17,18.) It cannot be transgression
in men to act as they are called to act by God's appointment; and
to say that it was necessary that man should sin according to the
order of his creation, or by God's appointment, is to say that God is
the proper and primary author of sin, or rather that there is no such
thing as sinning against God.

It was no doubt necessary that man should be tried and learn by
experience to resist temptation ; and admitting that God knew that
his fall would be the result of his trials, that was not to prevent God
from placing him in those circumstances Avhich were necessary to
that experience Avithout which he could never have been a tried and
safe subject of obedience, or a safe keeper of his own peace ai^d
happiness; especially considering that God gave him warning of his
danger, and foretold him the consequence of disobedience : " In thf.^
" day that thou eatest thereof thou shalt surely die." But it v/as,
and still is impossible, that God should place man in circumstance;;
where he Avould unavoidably be unnecessarily tempted.

But if God did not decree that man should fall, it may be askc.'.
Did he decree or appoint that he should not ? To this we answer
in the affirmative, that God did pass a decree that man should not
sin or fall: for without sinning he could not have fallen. This decree
was the law of God which man broke, and by the violation of wliich
he fell. For without such a decree, he could not have sinned; be-
cause, " Where there is no law there is no transgression ; for sin is
the transgression of the Jaw." And without such a decree, neither
could man ever have proved his obedience nor have been ever confir-
med in happmess, for he would have remained untried. And so ne-
cessary is trial in the servants of God, that he would not finally crown
his own Son, or place lum as the foundation on which to build his
church, until he was perfectly tried even to death, a tried stone., and
was made perfect tlirongli sufferings. Neither will any of his sainis
e'-er be finally crovvaied with the crown of righteousness and e'lcrnal
life, until they pass through the perfect fiery trial, and experience
that trial of their faith which is more precious and more refinmg than
that of gold, and learn by the things Avhich they suffer — until tliey
know how to keep themselves in the love of God. It was, therefore,
as correct and necessary that the first Adam and his posterity should
fee tempted and tried as that the second and his seed sliouid.

3S MAN GOD S '-■'

From ^.vhat is here said, it Avill naturally be understood, tliat Goe
did not decree in tliat order of decrees which was first describee
that man should not sin or fall, that is, he did not decree absolutel
that he should not sin, TJo/e'n* x'o/c7z.y, or that he would interpose
arbitrary or forbiddinc^ power to prevent him in the face of motivl
and man's free agency. Such a decree or preventing act woull
have annulled all accountableness in man and made his withstanding
of tlie temptation a necessary act, destitute of either praise or blamt
justification or condci'anation. So that there existed no possible Avaj
for man to arrive at the perfection of his order, or that summit of bles-'
sednessof which he Avas capable by creation, and which was his ulti-
mate destination in the spirit, the glory of God and the enjoyment oY
him, only to let him be tried by tem.ptaticn, and the result be attended
to as occasion required.

God did decree absolutely and without reserve to provide a reme-
dy for man, to recover him from the fall and its consequences. Not
indeed to restore Adam and his posterity into bis first order in thie
flesh, or mend up that order, but to reinstate them into the favor of
God, and in the line of their duty and happiness, in Christ the second
Adam, so much fartlier on their way — as many as will yield obedience
to that plan. This decree is executed in Christ, in his first and second
appearing, after it had been set forth by many shadows and various
forms in the lav/ of Moses. And as we desire to make as short work
on this subject as will consist with duty and perspicuity, we are now
ready to enter en the ground where the things immediately relatmg
to salvation concentrate, and where we may inquire with freedom
into the decrees of God as they respect men in their present standing.
Wc are still his offspring.

But God is a free, moral agent, who ivorketh all ihingft according
to the counsel qf his, ovjn will, or in other words, who doeth all things
as he seeth and judgeth it best to do them, all things considered.
As the offsprini^- of God, therefore, man is also a free, mcral^^agcnt,
influenced in his actions by his own mind and judgment.

But as we have now to treat of man in liis fallen, corrupt state, it
becomes necessary to inquire, whether by the fall his moral agency
was destroyed, or is become at all dilTerent from what it was. To
this proposition the reply is negative. It is not destroyed; it is not
difTerent from what it was in the creation; for let that be taken away
and a man is no more amenable for his conduct. This will become
evident by i'^.quiring wherein moral agency consists, or on what it de-
pends. '♦.Vhether on the man's holiness and the rectitude of his acti-
ons, or on the physical powers of the mind. And it is evident it
cannct depend on the first; because in that case, having once become
corrupt or unholy, he could no more be a moral agent, consequently
no longer responsible ; but it is granted that man has not lost his re-
sponsibility to God and to his feliow,creatures. Besides ; in that case
he could no more be influcrfccd by reason, or by motives presented
to the intellect. But man is still inFlucnced by motive, and gained by
reason; and God always addresses himself to man according to these

OFFSPRING. ^9

liinciplcs. " Come now, and let us reason together saith the lord.'-*
[oral agency, therefore, depends on the other source ; The physical
[oA^ers of the mind ; those powers Mithout which man would not be
lan, or the oftspring ol" God in his own image. Now these powers
\ere not taken away by the fall, for the change produced by sm Avas
)t physical but moral. It left the man pliysically what he was, ccn-
iituted of body and mind, or rational sjiirit, with the animal life,
"he result tlien of this inquiry is, that man is found to be a moral
iigcnt, that his actions have respect to good and evil, sm duty, obedi-
ence and disobedience, since the fall as really as before; and that his
moral agency depends on the physical powers, or faculties of the
rnind, or rational spirit.

I haA^e not continued to use the double epithet, /i'ee, ino?'ul agi'?;:^
from the consideration that the single phrase is sufiicient, as I know
no diflercnce between a moral agent, and a free, moral agent ; for the
action which is not free, or the elfect of choice, is not a moral action,
and neither praise nor blame, justification nor condemnation can at-
tach to an action of that kind. Moral actions are those only ^vhich
come within the liiiiits of volition or choice ; and all such actions are
criminal or justifiable, in proportion to the agent's acquaintance witii
the nature of the case ; except Avhere they are of so little weigh.t as
to be indifferent. An involuntary or unavoidable action, if such may
be called agency at all, cannot be crimirtal ; neither are such counted
criminal by the laws of God or men ; the knowledge ai.d intv-ntion cf
actions or the motives, leading to them, constitute their criminality or
1 ighteousncss. Should a man, in an unexpected hour, be taken up
into the air by a whirlwirid or liurricane, and thrown on another man
with such violence as to kill liim, and the first escape with his life,
Avould either (iod or man account him guilty?^ 1 trow not. But,
should he stand on an eminence where there would be no necessity
of falling, and designedly throw himself on the other and kill him, he
■would be guilty.

It may be objected, that the being irredstibly taken up and throAvn
down again , would be no agency at all, but a being acttcl npon ; but to
act knowingly and unAvillingly, (as some say they sin, but not will-
ingly ,)while moved onward by the unavoidable influence of a necessa-
rily governing principle or the secret ordination of heaven, is quite
another matter. But it is easy, as well as just, to reply, that the
necessary and unavoidable influence of an irresistible, governicg prin-
ciple, is as compulsory as irresistible impulse on the body. Wlio can
withstand that which is necessary and irresistible? Or who can be blam-
ed for doing that which he is invincibly necessitated to do? or for not
doing that which he is invincibly and necessarily iinable to do? Not one.
And let men talk as they may about sinning reluctantly, and agaln':t
their will, it is all a hypocritical, deceptions affair, for selfjustificatioi: ;
for when the matter comes into the light, it is found that no necessai ily
j:;overning principle or power, known or unknown, leads or prcrxipts
any man to sin, without liis own choice cr consent. And this makes
lam criminal, according to the knowledge v^hich he has of what is sin

4o MAN GOD'S

or what is duty ; for it is not the man's choice to sin for tlie sake of sii
hiug in the abstract, but to do certain actions to ■vvliich sin is attache
cither necessarily or by consequence of their relation to other matters,
I v/ill not deny, that they who are ignorant of the gospel, which isth
only mean of obtaining power over sin, are under the government o
s. principle which is invincible by them in their present situation, by
v/hich they are led into sin and cannot avoid it; but this pruiciple,
invincible in that situation, is their ov\^n natiire, or their own inclinatioi i
and choice to do those things v/hich are iniquitous ; and their criminal-
ity is only in proportion to their light and povi^er, and the opposition to
tliese, which they practise in their actions : but they have not salvation.

But it is argued that as every man acts by the influence of motive,
in all Ids moral actions, and there are opposite and contradictory mo-
tives, some to do good and some to do evil, every motive must influ-
ence according to its present weight on the mind, or its real estimation,'
consequently the man must be influenced and governed by the supe-
rior motive, or that which is of the first importance. The question
then is, can a man commit sin, or can he not, his actions being unavoid-
able, the necessary product.of irresistibly superior motive ?

In the process of this discussion, it may be necessary for the satisfac-
licn of some to premise a few things respecting the faculties of the mind
oi" rational spirit, and their order. The common cmimeration and ar-
rangement have been. The judgment^ wil/ and affections, or^ ac-
cording to others, the jii-dgmcnt., the affections andthe Ti>/7/. The
enumeration of the faculties has also been carried to a much greater
CKtent, and the arrangement made very diff'erent from eitlifer of the
foreg-oing; and this may be done with pi'opriety, because it is beyond
a doubt that the spirit in man is capable of operations, of various class-
es which are not definitively expressed in any of these. It is not my
i);teiition to be ininute, or extensively particular in tiiis place ; but to
prepare the way for the free use of the terms as they may be needed
in the following pages, I v.41I make a general enumerati(5f»

The first operation of the mind is the reception of ideas, or the
impressions of certain objects presented to it. That power or facul-
ty of the mind by which this operation is performed may be
called the receptacle of those ideas or impressions. The intel-
J.F.CT niay be noticed next, that faculty by which the rational spirit
xmderstands those ideas. Comparison, or tlie comparing of ideas
logether, by which the mind observes the likeness and unlikencss of
things presented to it. The judgment, or the power of deciding on
the propriety and impropriety, superiority and inferiority, goodness
and evil of actions or things accorcling to evidence. Conscience, or
the MOKAL r,jvcuLTY,by which the mind determines in favor of the good
and against the evil according to evidence ; and accuses and condemns
if disobeyed, but approves andjustifics the obedient. Determinatoe,
o<: that power of the mind by which it determines which of two diff-
erent or contrary objects to ptiefer. The choice, or power of choos-
ing after the determination is closed. The memory, which is simply
the power of retaining-, and reflectbig upon ideas or impressiojis re-

OFFSPRING. -ii

Ccived before. The imagination, or the power of forming the image-
ry of things in the mind, the ideas or impressions of which have beeii
received before. The aiff-ctions, which environ and embrace the
object of the choice, or that which obtains the ascendency in the mind:
as love, approbation, complacency. The passions ; as in the first place ,
those by which an object is repelled, or rejected from the mind, as
liatred, reprobation, aversion, abhorrence. But these are more pro-
perly the counterpart of the affections; for if vre love one object, we
necessarily hate the contrary; if we approbate one, we necessarily
reprobate the contrary. On this principle it is stated in the holy
scriptures, that. No man can serve two masters; for he will hate the
one, and love the other ; or else he will hold to the one and despise
tlie other (Math. 6. 24.) These are prone to move with violence and
impetuosity, and need to be regulated and governed by the judg-
ment and consideration. But the passions most prominent in the
human life, are those animal sensations, or fleshly appetites ar.d pro-
pensities, arising from the connectionof the spirit ofman with the
material body, in the constitution of anirnal life. These move in-
considerately, and impetuously ; and seize with avidity the coveted
object. By these mankind are, precipitately hurried, often into ex-
ti-avagant evils, and the whole spirit, or mind, is as it wci'fe, absorbed,
in the pursuit of animal and fleslily pleasures and indulgences. By
these mankind are governed in ail their pursuits, uritill they are ar-
rested by something of greater importance presented to the intellect
and apprehended by it. All these may, in common language, be
comprehended in the general term, affections ; but the above dis-
tinctions are not without their use. And to the last class pertain the
affections and iusts of the flesh which all chrrjtians crucify. And the
gospel alone, when received and obeyed, is calculated to furnish
any of the human family with power to regulate the affections, sub-
due the pasfiions and crucify the lusts. To these might be added tiie
will hy^Yh\Th. the inchnationand determination are conclusively fixed;
also reason^ cQnsidtrcftioii and the like, but being comprehended in the
foregoing, and so commonly understood, I shall at present leave any
farther distinctions to those v/hose province it more iminediately is to
make them.

It may hov/ever be proper here to add, that Avhen we speak oi the
diff'erent faculties of the mind or spirit, we do riot intend that these
ure really diiferent powers or parts distinct from each other, /.4
which the spirit is composed, like the body, of its different mem-
bers ; but as the spirit is the immediate offspring of God, it is on?,
and these diff'ereut faculties are the different modes, capacities or
lines of operation in the same spirit. Thus when we speak of the
intellect, we mean the spirit capable of understanding ; v.hen 6f the
judgment, we mean tlie spirit capable of givingjudgment;. and when
of the conscience, we mean the same spirit approving the good and
condemning the evil. Thus also we say, the spirit, and sometimes
the soul, the miiid, the rational spirit, and the like, to denote one and
the vame thing. New to return to the subject in hands It is cqu-

A.1i MAN GOD'S

tende,d that every man follows that motive v,-]iich bears with the
t;i-eatest weight on his mind, at the instant when he acts or when he
concludes which of two different actions to do, because to choose
that action, or that course of actions, or manners, which bears with
the least \veight, and consequently hath the least influence, would be
irrational, and contrary to being influenced by motive, and make void
the use of argument, b) proposing reason and evidence to induce to
action : it would be like the heaviest weight in the scale being ele-
vated by the preponderance of the- lightest. I shall not contest this
reasoning ; I see no method to overturn it. For although many
men do many things which they would much rather not do ; they
make choice of these rather than their alternatives , which to them
appear still v/orse, and of two evils they choose the least ; which is
a good rule, as it relates to natural things. It is true many actions
of men are done so inadvertently and inconsiderately, that they af-
ford no opportunity for, inquiring into the spring of them, and many
so trivial, that they arc not worth an investigation ; but subjects of this
kind are most properly elucidated by those examples which are evi-
dent and capable of clear investigation; and by these it ib easily proved
that meiihave leading, and to them superior motives, Avhich they fol*
lov/ in all their actions.

Bat if every man be necessarily led by the first or superior mo-
tive, how can any man be guilty of sin, or in any sense criminal, be-
ing necessarily led to every action by an exterior cause ? For mo-
tive is not in the man ; in him is only the receptacle of that which
Cometh from without, the subjec't on which tlie motive may fasten
itself IMcn are not born with motives in them ; all these are re-
cei*-ed through the medium of the natm'al senses, as hearing and
seeing. But in men is found a spirit or mind ciipablfe of receiving
the impressions ©fall things which are presented to it through their
senses, and of surveying and comprehending them as far as they arc re-
presented or laid open, and- all real facts thus opened are" congenial
with the physital powers of the mind. Thus a man hath in him no
motive to v/orship God, until he is taught that God is, whether he
learn God's Being from his works, or by revelation. But the im-
pression of the being of God is so congenial with the physical make
o*- constitution of the spirit which came froin God, his proper image
that it can never be erased, ajid the propriety of worshiping him is
qiiite eas)' — a reasonable duty. « I beseech you therefore breathren,
" by the mercies of God, that ye present your bodies a living sacri-
<•■ fice holy and acceptable to God, which is your reasonable service."
(Ro. 12.1.) A man hath no motive to repent of hi.s sins, until he
learns that he is a sinner, and sojnething of the nature and conse
quenseofsin. But when these thing-s arc knoAvn, repentance rea-
dily appears proper. And no man hath any motive to obey the gos-
pel until he is taup;ht something of the necessity and benefit of it.
But when these things are known, nothing cmi be presented with
motives really superior, or equal.

But if men arc necessarily ijpilucnccd to follow the superior mo-

OFFSPRIN©. 43

-fives in all their actions, aiid if these motives are not innate or phy-
sically in men, but must come from some other source, the question
again returns. Can any man commit sin or be at all criminal ? Is not
every man completely under the power of some other being, or
source of influence either good or bad, so that if his actions be of
the wicked class they are not criminal in him, for hoAV can he help
them, the first motives irresistibly prevail, and if they be of the good
class in the matter of them, what recommendation are they to him ?
Or Avhat do they make in his favor ? They may indeed be negative-
ly innocent as having in them neither good nor evil to him ; for how
can he avoid thein ? and who thanks him for his good deeds ?

But it being granted that men follow the first motives to them, or
those which feel most engaging for the time present, will not pro\-e
that they always follow and obey the really and intrinsically superior
motives. For men do not always acknowledge the full weight of
such rao^'es, or they do not admit the most worthy motives into the
account. But for this also they must have a motive, which is to es-
cape the influence of the superior motive which v/ould influence them
contrary to the pursuit of some hiferior object which they have iij
view : herein is dishonesty. But it will be said that this hifeiior ob-
ject is the superior motive v/ith them at tliat timq, else they would
not follow it» Granted ; but how comes it to be superior to tl-iem ?
Because it is so in itself ? Not so : for that i^ contrary to our pro-
position and to matter of fact. Is it superior because they who fol-
low it believe it to be superior ? Not so ; for they believe the con-
trary, else they would not be afraid or unwilling to admit that which
isi'eally superior, to its full estimation. For oiample ; the drunk-
ard believes that sobriety is better than drxmkenness in every res-
pect; for his own health, for the wealth of liim and his family, and
forthccgmfort, peace and good inorals of them all ; and often looks
at it, and considers how much better it wouhJ be to be sober and
temperate ; but the gratification of a carnal thirst for spirituous li-
quors, the love of such company as suits his disposition, the desire to
drown perplexing thoughts, and often those very thoughts and con-
victions which relate to superior objects and motives, some or all of
these inferior motives prevail, he chooses and practises on the inferior
Hiaking them tlie superior to him by his own act ; I say makin<^ them
the superior to liim by giving them the first place.

The question nov/ is are these motives irresistible ? If so the
drunkard is as innocent and as respectable as the sober and temper-
ate man. Or when a man is tempted to defile his neighbours wife,
and he commits the atrocious deed, if tlie temptations are irresistible
he is j\ist as innocent as he who respects lawful -wedlock, or becomes
an eunuch for the kuigdom of heavens sake. And the man Avho
is offended by his neighbour and avenges hmrself, by takuig his
neighbours life, is just as innocent as he who was taken up in a hur-
ricane and irresistibly and without intention or design thrown on the
other so as to kill him. It will be said in this last tase, the force was
jiicchanical and therefoi-e not a proper similitude of the influence cf

44 MAN GOD'S

i-noral modve, wliich is only mental and therefore not irresistible in
the same manner. But an ii-resistiblc is irresistible, and can any
man show or discover the difference in the effects of irresistibles ?
Every man imfailinj^ly follows the intrinsically superior motive
known to him according to his best judgment or he docs not : if he
does not, which both fact and acknowledgement prove to be the case,
then moral motive is not irresistible ; because were it irresistible the
superior motive known must always have the irresistibility, as cer-
tainly as the heaviest piece of metal will have the preponderancy in
cu equal scale, and every man would necessarily follovv^ it. Thus it
js evident by the scriptures that moral motive is not irresistible ; Yc
do alivarjs resist the Holy Ghost. Now no motives could be named
of more intrinsical estimation than those proffered by the Holy Spi-
rit, yet tbey resisted them with success ; and they could not resist
those motives which were not in their reach.

But moral motives not being irresistible will not prove that m.en do
not follow those motives which they esteem the greatest; and that
motive which is esteemed the greatest, is the greatest at the time, for
motives are superior or inferior according to their estimation ; for
whatever inclines or finally induces the mind to certain actions in
preference toothers, is the pre-eminent m.otive in that mind. But
moral motives not being necessarily irresistible, leaves room for
man's accountableness, because he is on that principle at liberty to
choose or refuse ; whereas to be carried irresistibly by any poAver
mechanical or mental, excludes all choice,and without choice no man
can be commended or blamed, he is in nothing superior to a ma-
chine.

But the question reiiiiains : How arc these things reconcilable r
Men are invariably governed by that motives which is to them the
fiviperior one ; yet have the poAver of choosing their ways, when dif-
ferent ways are presented with th.eir attending motives. Just on
this principle the matter is all plain, that motives are none of them
irresistible ; and that men have in themselves that faculty or ^ower
by which they are able, most deliberately and freely, to choose the
way to go and the actions to do according to the best of their judg-
ment, and according to evidence received, which power I Jiave denomi-
nated the n^TERMiNATOR. Witliout this there could be no free agen-
cy. By th.is power it is the province, and privilege of every man to
determine what motives to set in highest place, the really inferior
which are most agreeable to his corrupt inclinations or those which
ai-c superior by iptrinsic worth.

By this I do not mean that every man, or any one, can give him-
self information, without the aid of aome other means, what is the
superior motive. But when different objects are presented to th^
min<l to invite the man to this or that, and the reasons and evidences
arc also brought into view, why this or that is superior and the other
inferior, it is the prerogative and province of every man to be as free
{IS God in determining, according to his best judgment, which io
'v.h,oosc — Trhich motive to set on the throne, givhig it the first place

OFFSPRING. ij,

in his mirif., choice and affections, v/hethcr that which is ir.trinsi rally
inferior but most agreeable to the man's incHnations and passions, or
that which is intrinsically superior, in real '»vorth, and therefore just-
ly claims the pre-eminence in the judj^mcnt. For wjicn the whole
matter is developed, this is the point where all the real contrast be-
tween motives centres. Because when men acme to be governed
by their judgment, their wliole care and labor is to have the judg-
ment properly informed of different matters, which are the best, and
if both caiaiot be obtained or pursued, the most valuable is chosen
as soon as the judgment decides which that is. In case therefore of
necessary errors of judgment for the want of light, or informaiio]^,
there is no criminality : the man has done the best he knew. Evit
when the judgment is informed and the man doth not live up to its
instructions, it is a selfevident principle, as well as scriptural, thai:
he is guilty. It has been already proved that he can be under no
necessary or irresistible influence to do what he knows is wrong.
But when a man is governed by the passions, motives may be pre-
sented to the choice through the intellect and judgment, of quite su*
perior quality to those winch the passions present, and the si^perior
be rejected and the inferior prefered,'m the face of judgment and
conscience, by the choice being determined in favor of the passions.
And on this pivot turns man's accountableness ; he is here called
upon, to exercise his prerogative and determine the choice in favor
of the superior motive, or his best judgment, and to put that clioice
into practice, or if he neglect, to do it at the expense of liis ji.isuii-
Cation. ^

This is the unhappy condition of the whole human race, to be go-
verned by the passions, and ever will until the passions are taken
captive and put under arrest, at least so far as to give every man a
fair trial whether he will determine his choice in favor of the pas-'
sions or the judgment. When man fell from God he fell hito'iim-
self, from the government of the spirit to that of the flesh, from the
government of the judgment to that of the passions, and there he re-
mainr, until arrested by the gospel. But in that situation he calls in
the aid of the judgment and other faculties,to subserve the work of the ,
passions: and by the passions and affections, is the Avay to arrest man's
attefition and gain him to give the judgment the lead; when thisis.done
matters are on a fair train to be all put right. I have spoken of the
province and tlie prerdgative of every man to determine the choice in
favor of the superior motive according to his best judgment. I'liis
implies that there must be light in the understanding, and the judg-
ment be formed before any thing decisive can be done. It also agrees
with the doctrine of all motive being exterior, or out of the man.
And every true motive to good deeds is from God, the Father of
lights, from whom cometh every good and perfect gift. But where
the light and mformation arc but partial the decision of tliejudgmelit
will be weak ; yet when men follow their best judgment, and yield
to the best light and mformation in their reach, unbiassed by selfich
Bud inferior motive^., they .-xre released fro\p condemnation and in the

46 OF THE OFFERS

fair way to become perfectly right,' And this is free agency, unham-
percd and without a blemish, for a man to determine his choice ac-
cording to the best of his judgment, and not to be necessarily car-
ried by inferior motives which are congenial to his inclinations and
passions, in violation of his better judgment. And this is man's pro-
vince, Lord of his fir of ler sfihere, of which none can spoil him — thi^
is /lis/ierogative, of which none can rob him: and no man or God can
do his duty for him. Without this province and this prerogative,
man could not be man, he could not, be the offspring and the ima»e
cfGod.

CHAPTER. VI.

Of the gospel offers f and man's cafiability of comfilying ; and
whether God's decrees at all intercept its free operation.

Notwithstanding that man remains to be man, through the fall and
all its cionsequences, he is a lost creature, ruined by sin, sunl; into
darkness and death; the powers of his mind are set on wrong objects
and their true prdej' subverted, so that the passions rule, and the ui-
tellectual powers, which accoi'ding to their true order ought to rule
and be primarily subservient to God alone, are become subservient to
the passions and the flesh ; until those noble powers, in the possession
of which, man continues to be physically the image and offspring of
God, are degraded to the inferior purposes of corruption and ruisery,
and attliough the mind and conscience remain, both the mind and conr
Gcience are dcfiIed.(Tit. 1. 15.) The gospel is the only mean of
recovery from all this ;ruin ; and it is sent to the human race on the
most liberal terms, excluding none who are willing, or who will be
prevailed uj^n to receive salvation on God's terms. We are now to
inquire what are these terms ; and whether they are adapted to man's
condition, or v\'hcther it is in the power of man to comply witli tlif:
proposals made to him in the gospel. The gospel is commonly call-
ed the ordinary, not to say, as it feally is, the only, mean of salvation.
But ifthe proposals, or provision in the gospel, be out of man's reach,
in ln§ present, fallen state, it is no mean of salvation to him ; for that
which is not adequate to the effect, is no mean of any mattei- what-
ever ; and if man hath not power to comply with tliC proposals of the
gospel, there must be some other mean of salvation, for Iiim or hQ
must go witliout.

But as we are treating of the decrees of God and tlie things relating
thereto, and have just been trcathig of man's free agency, we shall
make some examination, whether there be any contrast between the
decrees of God and man's free agency, or whether those do in any
respect infringe on this, so as to prevent its unrestrained operation .
And here let it he considered, that if any irresistible decree or decrees
of God, that certain things shall unfailingly come to pass,should conn-

OF THE GOSPEL. 4/

teracl the free agency of man, or prevent him from choosing accord-
ing to his best judgment, such a decree would carry him irresistibly
and take away his accountableness, for the same reason as irresistible
motive or mechanical force : and that would be contrary to the call
and doctrines of the gospel, Avhich are n^ost liberal and um-eserved.
" Come unto me, all ye that labor and are heavy laden, and I will give
" you rest." " Whosoever will let him take the water of hfe freely."
And again ; " He that believetli on him is not condemned ; but he that
believeth not is condemned already, because he hath 7iot believed on
"the name of the only begotten Son of God :" not because any decree
bf God stood in the v/ay to pre vent him/Mat. 11.28. Rev. 22 IT.jno.,
3. 1 8.) Now to suppose any decree of Gcd, absolute or permissive
to interpose, or at all to be the most remote acting cause, Avhy any
man doth not believe, that decvee preventing him, or renderuig the
gospel invitations abortive, would be to charge God with duplicity in
the gospel offer, and tarnish the immaculate glory of his character.
And those decrees of God, which propose to- men their duty and re-
quire obedience, a;e the ground work with the necessary, attending
motives, to induce men to use their free agency and make a m ise
choice. There is, therefore, no contrast between the decrees of God
and man's free agency.

The gospel of Christ istheme^n appointed of God for man's re-
covery and final redemption. It is the power of God to salvation, to
every one that believeth, and by it life and immortality are brought to
light. By the gospel is made known, who is the salvation of God to
the ends of the earth ; " Neither is there salvation in any other : for
" there is none other name under heaven given among men whereby
" we must be saved," except the name of Jesus Christ. *' For 1 dc-
" termined" saith the apostle, " not to know any thing among you,"
"save Jesus Christ and \\vca crucified. "(Act. 4. 12. l.Cor. 2. 2.)
The Spirit of God also, (that is Christ, for the Lord is that Spirit. 2.
Coi'. 3-17.) is made known by the gospel ; and the ministers of the
gospel are the ministers of Christ, to preach Christ to the people, to
minister Christ, and to m mister the Spirit to the people ;,, For we
" preach not ourselves, but Christ Jesus tlie Lord; and ourselves
" your servants for Jesus' sake, — But we ha,ve this treasure in earthen
" vessels, that the excellency of the power may be of God and not of
" us." " Aiid again ; " Not that we are sufficient of ourselves to
" think any tiling as of ourselves ; but our sufficiency is of God ; who
" also hath made us able ministers of the new testament ; not of the
" letter, but of the Spirit-" " And again ; " He therefore, tliat mini-
" stereth to you the Spirit, and worketh miracles anu»ng you,(do<'.th
" he these things)by the works of the law, or by the hearing of faitlii"
(2. Cor. 4. 5, 7. and 3. 5, 6. Gal. 3. 5.) Thus it appears, by these and
a multitude of other scriptures, that in the gospel is allliecessary pro-
vision for man's salvation, being indeed the power of God to salva-
tion, because Christ the power of Gcd and the salvation of God is.
therein' ministered to men.

Now the que&tion istobedisgusseel ; is tliis g^ospcl of God suffiei-

^; OF THE OFFERS

eiUly adapted to the recovery of men From their present fallen coH'
diticn, or is some additional m.eanor help, requisite to their recovery
and iiiml salvation ? If the gospel is sufficiently adapted to their re-
covery, it is so completely accommodated to their present circum-
stances that they are able without additional aid to receive it and
to, comply with its terms. And on that principle they can be charge -
&.ble with their own ruin Vvho perish under the gospel sound and on
no other ; this ben^g the only way ot salvation or hope. Or it a-
mounts to the same to say, if Christ is a Savior, sufficiently adapted
to the salvation of men, his terms and proposals must be and are so
exquisitely accommodated to their present circumstances, sin, guilt,
death and all other things considered, that they are able to comply
with all that which he proposes, and to do what he requires, without
farther aid than his offers include. For no man can be criminal in not
doing what he is required, unless the requirement be fair and equal;
and no requisition can be fair and equal which requires more duty
or obedience than the man is able to yield, unless when lie has pre-
viously and willingly spent his ability. (Mark this.) Accordingly
God deals witli man on reasonable terms ; "Come now, let us reason
together, saith the Lord." (Isa. 1. 19.) And all the proposals of the
Pospel, the calls and invitations, the waramgs and tlireatenings are
inadein the open acknowledgement, that map stands on equal ground
with his Maker and Redeemer, nothing being requn-ed of God, but
what is m the reach of man to perform. « Look unto me, and be ye
« saved, all the ends of the earth ; for I am God, and there is none
«cise." "Ho, every one tliat thirsteth, come ye to the waters, and
'■ he that hath no money ; come ye, buy and cat ; yea, cciiie ; buy
« wine and milk, witliout money, and w ithout price." "Jesus stood
^' ?jul cried, saying. If any man thirst, let him come unto me and
"drink." "And he said unto them, Gove into all the world and
« preach the gospel to every creature. He that believeth, and is bap-
«' lized shallbe saved; but he ti^.at believeth not shall be damned."
« And the Spirit and the Bride say. Come. And let him that hcareth
«s?y, Come. And let him that is athirst come. And whosoever
"will, let him take the water of life freely." (Isa. 45. 22. and 55. !.
Jno. 7. Sr. Mar. 16. 15 and 16. Rev. 22. 17.) Thus fanly, equita-
bly and unreswvedly are tlie proposals of the gospel universally

' It is vain to plead, that all these proposals are insufficient without
the help of God to emible mankind to do their duty : for if the pro-
visions of the gospel are not equal to the necessities of those to whom
it is sent, it is an imperfect thing, a mere blank and a reproach to us
author. For to propose salvation to any man on such a plan as is not
equal to its accomplishment without additional aid, and that addition-
al aid cannot be had unless on such terms as the man is not able to
compiv Avith, is only to mocWlhc man's misery and cruelly to aggre-
vate his distress. And it is granted on all hands, that he who rejects
{he rospel is the most roiserable of all beings, unspeakably more
vr-' 'n' and n-ietched tlian they who never heard it. but >vith' what

OF THE GOSPEL. 49

propriety, if the gospel comes with such proposals that he cannot
comply with them Vv'ithout further aid and that aid is never given '(
"This is the condemnation, that light is come into the world, ai:d
" men loved darkness i-ather than light, because their deeds v/ere
*' evil." But whence this condemnation, or judgment, if they were
not capable of coming to the light and submitting to its requisitiona..
But the gospel is furnished with every necessary supply ; and tlic
commission of Christ and his ministers mcludes every supply which
the believing and obedient need. " He tliat beiieveth is not con-
'' demned." "And being made perfect (through sufTermgs) he be-
" came the author of eternal salvation to all them that obey him."
(Heb. 5. 6.) "He came to his own, and his own received him not.
" But to as many as received him, to them gave he power to becoiue
" the sons of God, even to them who believed on his name. And of
" his fulness have all we received aiul grace for grace [or accordir.g
« to grace]" (Jno. 1. 11,-12, 16.) "The spirit of the Lord is upon
" me, because he hath anointed me \o preach the gospel to tiie poor;
" he hath sent me to heal the broken heaited, to preach deliverance to
"the captives, and the recovering of sight to the blind-'to set at liberty
" them that are bruised, to preach the acceptable year of the Lord,
" (Luke 4. 18, 19.") But it is unnecessary to multiply scriptures on
this point. It is granted that the gospel opens a sufficient door and
treasure ol salvation to those who receive and obey it ; or in other
words who believe, which always implies obedience, for faith with-
out works is dead, being alone. It is also granted that all may re-
ceive v/ho will ; but it is ai^ucd that none arc, or can be Aviiiii-jg, un-
til their will is renewed, by the work of God's spirit, in some opera-
tion distinct from the preaching of the word, or beyond it. Thus that
gospel of Christ, which is the only mean of salvation which Gcdhath
ever made known to men, and which 'is the power of God to salvation
to every one who beiieveth, is set aside as being inefficacious to sal-
vation until men are first saved, or regenerated, by a necessarily
previous work of God, which work there is no evidence, way or me-
thod of obtaining, unless God see fit to do it, acting according to his
sovereign appointment or decree, accoidirg to seme, ai:id yet tlie man
must perish for not receiving and obeying Christ, v/hen it is impos-
sible for him to comply. This is indeed an absurdity auda\jvick<:d
accusation of God, and suph it will appear to those who consider
what has been proved; that it is every man's prerogative, and tliat
pivct on which his fate has finally to turn, to delcrmine his "own
choice, and to choose whom he will obey, and that in this light God
always treats with men. "Choose ye whom ye will serve,"

Besides ; it is a v,dld notion amongst men, that to will the thin;5-
v,'hich is good, is a spiritual act, or the act of some nev/ spintnt>1
power, wiiereas the will is entirely a physical power, among the rest
of those which belorjg to the physical man, and to will the thing
which is good is no more a spiritual act, than to will tiie thing which
is evil : but- the will is fixed on a better object. But the act is as
r-iuch spiritual in the one case as in the other, each being the act of the

G

so OF THE OFFERS

iiitcllectual and rational spirit. Man is constitutionally as spiritual
in his powerb of inind belbre he believes and obeys Christ as alter ; as
much so as he has any occasion to be ; being possessed of that rati-
onal spirit with which God indued him as the image of himself, in-
cluding all these intellectual powers in their proper order, v,hich are
capable of contemplating and being exercised, filled and made happy
in divine and spiritual thmgs. These are the powers, as before sta-
ted, v/hich capacitate man tor moral, and I may add, for spiritual a-
j-;ency; these are tliey which make man superior to the irrational ani-
mals. Were it not for these, the irrational ajiimals could contemplate,
understand and enjoy God, in the spirit in as superior a stile as man.
But the work of the gospel is to gain men to the contemplation and
enjoyment of their proper clement in obedience to God, and when
tills work is effected they are not only physical but spiritual. Ac-
cordingly a natural man, carnal and sold under sin, who has not yet
found Christ in the gospel, may have a will to do good, but lack the
power ; " To will is present with me, but how to perform that which
" is good I find not ; (Ro. 7. 10.) but he finds how to perform by tlic
gospel, which fc»i!OWs him what his power and duty are.

\Vhen people pray to God, that he would give them wills to believe
the gospel, or to believe in Christ, or to keep lus commandments, or
whatever is necessary or desirable, do they understand themselves ?
Ye ask ye kno-vj not what. Do such people expect that God will
give them other Avills besides those Avhich they have ? Or Avhen they
look to God, or to heaven, as they speak, for wills, what do they mean?
Do they expect that God will create other and better wills, and send
to them- ? If the will be a physical power of the nund, or spirit, it
is certain that every man is furnished with that faculty; but if the will
be not a physical faculty or power of the mind, a man can, in his best
condition, will nothing, either good or evil : What thea do they mean
when they pray for wills to be given to them? Every man hath his
>vill, or faculty so called from its appropriate functions. The grand
desideratum, or requisite, is the gaining cf the v/ill to the right object
and there fixing it. To accomplish this all im]iortani purpose, the
gospel is furnished with ample means. Instead, therefore, of praying
to God to do the work, true wisdom directs all who hear the gospel^
to attend to its counsels, and hearken to God, praying and beseeching
them to give him their hearts and wills, and be reconciled to him; or,
which is the same, to his ministers who minister in the beha.lf of God
and of his Son. '' Now then, we are embassadors for [on the behalf,
« or instead of] Christ; as though God did beseech you bij us ; ive
" pray you., hi Christ'' s stead.j^ov on the behalf of Christ,] be yc recon-
(' died to God" If we desire God to hear us, let us hear him and
instead of asking him to give us wills, hearts and dispositions ; let all
men submit to God's requests to them, give their hearts and their
wills to liini, be disposed to his service, be ready at his call, (all wliich
is their reasoriable scr\'icc and his reasonable aequest,) and ail will be
well. And the gospel is tlie repository of all these privileges, to be
received and occupied by faith. — ■Thu'5 men become renewed in the

OF THE GOSPEL. Si

i>/iirit of their minds — 'Y/ius God giveth the new heart and printcth
his laws in their inward flirts. But to return to the point in hand.

It is also granted, that faith is the fiii-st thing requisite, and the be-
ginning of all the recei\'ing and obeying of Christ in tlic .gospel ; that
which lays the foundation of justification and salvation in every
one, and through which all are made partakers of Christ. It Aviil
hardly be disputed, that faith in the -vvork of salvation is always accom-
panied and made perfect by v/orks of obedience. " For in Jesus
" Christ neither circumcission availeth any thing, nor uncircumcissi-
" on ; but faith which worketh by love." " Cii ciimcission is nothing,
" and uncircumcission is nothing, but tlie keepuig of the command -
" ments of God-" " Seest thou how faith wrought with his v/orks,
■* and by works Avas faith made perfect?" (Gal. 5. 6. 1. Cor. 7. 19. Ja.
2.22.) And these are the fair and equal terms on wJiich salvation
by the gospel is offered, these are the proposals M'ith which men are
called and recjuired to comply — IjelicA ing and obeying. This is the
unalterable decree of God, that i/e that heiievcth and is bajitized
shall he saved; and that, He that belicveth not shall be damned : faith
worketh by love ; and as many as are baptized iiito Christ have put on
Christ ; they are baptized into his death, and are dead with him, and
alive \vith him to God. But the question is, arc men capable of be-
lieving the gospel on its own authority, without any addidonai aid or
-separate and previous work of the spirit preparatory to their believ-
ing ? Or is the testimony of God in the gospel which his ministers
preach to men sufficient to beget or produce faith in those who hear,
without such previous, preparatory work?

To give satisfaction on this subject let it be considered, that if men
are not capable of believing the gospel on its own autliority, orbytJje.
testimony of God init, withovit such previous Avork, tho gospe! can be
of no service to men in the state of nature, to open their eyes, and !•>
turn them from darkness to light, and from the povrer of satan to
God, the work for which his ministers are sent. (Acts 26. 18.) It is
therefore no more the power of God to salvation ; because instead of
being saved by th.e gospel and through faith, they are saved previ-
eusly to the knowledge or influence of either. Or if it be argued that
this previous vrork of the spirit is not saving, but only preparatory to
believing, rendering men capable of believing, it still renders the gr •
pel ineffectual until that work is done, consequently, the preaching
of the gospel or word of God, is no longer the mean of fdith ; but
faith Cometh by hearing, and hearing by the word of God ; if men
are incapable of believmg without said previous work,~ they are no
longer guilty by not believing ; for, as already proved, no man can
}>e jnstly required to do that which is invincibly out of liis reach, un-
less in the case of wilfully spending his power by some wrong con-
duct, v.hich could not be the case here, because a man cannot disbe-
lieve the gospel until he hear it and have an opportunity of believ-
ing, and there is no promise of God to do in every man such prepar-
atory work, or to enable every man to believe : and if that work be nc-
e-essaryj and yet be not done, in every Tiian, those who never receive it

52 OF THE OFFERS

and therefore never believe or obey, are clear. Neither can their
possibly be any method for men to take, to' g-et that work done in
them, for the first thing is to believe, and Avhatsocver is not of fuith is
bin. On this plan therefore of a necessarily previous work of the
*«]-)irit, before believing, how nncandid and disingen\ious is that saying
of C!ul!;t, "He that bclicveth not is condemned already ; becaufie he
"/■a^A ;'?o? 6r//(?-z;cf<; in the only begotten Son of God." But let God
be true ; but every man a liar ; and so remain, ViUtil he come to the
acknowledsrment of the truth of God.

I speak of God as the God of truth who cannot Ije, and of the gos-
pel and its proposals, and of the testimony of God in it, as being all
the most liberal and fair, without any deception. The proposals then
are plain and intelligible, addressed to men's understanding and rea-
son, leaving them in the unmolested right and prerogative, to act
freely, aiid setiing them, in that respect, on just and equal footing with
God, because he giveth to alia fair opportunity to plead their cause.
And we have seen clearly enough, that there is no other plan on
which God can be just, and condemn the unbeliever.

I kiiovf it is s6nnetimes argued that God can do with men what he
will, dnd that he hath a right to do what he will with them. But in
such a case as tliis it is foolish talking. We know that God hatha
right to do what he will with his creatures ; but we know also, that
it is impossible that God should Avill to do that which is unjust, un-
fair, or unreasonable. It is impossible that he should propose to
raen a plan for their salvation, in their own language, in plam in-
telligible terms, consistent with the understanding and reason of men,
and yet the pivot on which their salvation is to turn be kept out of
tli'lir sight or reach; and then condemn them on the principle of not
complying. God hath therefore no right to do that which is unjust
with his creatui'es ; or to propose to them salvation on terms appar-
ently fair ana equal, and adapted in all things to their condition, when
radically, and by some unknown prerequisite, and unattainable by
them, they are out of their reach: God who camiot lie, neither caq
he do unjustly, '^God is not a man that he should lie ; neither the son
" of man that he should repent: hath he said and shall he not do it? or
" hath he spoken, and shall he notmsike it good."(Num. 23. 19.)

It is probably time to remove another shelter of the enemy in souls
who are bound under sin — agrievous difficulty. Alan is fallen and
corrupted, his mind and conscience defiled, hence it is argued tiiat
his reason is unsafe, and it is dangerous to appeal to it in the things
pertaining to the work cf God, or his dealiiigs with men for their sal-
vation. And so far is this carried by some, that when they are com-
pletely run aground in argument, they will ward "ofF conviction by
}>Iedd(ng that men's reason is unsafe, and we may be mistaken. Now
Ictitbeconsidered to what this kind of reaspning would lead. (For
such count it good reasoning.^ If man's reason is so subverted and
unsafe that he cannot reason safely, Avhat is the use of offering him
such an argument, for how shall he knov/ whetlicr it is right or wrong,
jn'ot or unjust ? Uae argument overthrows itself. If man cannot rea-

t)F THE GOSPEL. 53

soti safely, what is the use of offering him any argument or of u^ing
means for lus conviction ? And wherein is tiie propriety of God's ad-
dressing the reason and conscience of men in all his dealings with
them ? If there be in man, no certain receptacle of evidence, no cri-
terion of truth, no intellectual powers capable of examining jmcl de-
ciding on genuine faith in God or any other truth ; for faith is con-
viction, the fi'uit of eviderice. On that plan all elx!ea^'ors to convince
men of the truth, are void ; and all the pungent arguments of tiic a-
postles and ministers of Christ are a blank, a mere affectation. How
do men come to believe that God is ? or that Christ is ? or that there
is such a town in China as Pekin, who never saw that place ? They
all believe it by evidence, and there is no uncertainty or doubt in the
case. V^ut God, before whose eyes all thhigs are naked and bare
and who knows men in every part, by his dealings with them proves to
full evidence, that reason in man is the very same as iii himself ; and,
that man is capable of being informed and convinced of what is right
and what is wrong, by the same reasons which appear just to him.
Witness Abraham ; Wil( thou also destroy the rightCGzis with the
ivicked ? Shall not the Judge of all the earth do right? (Gen. 20.
1 1, &c.) and God agreed to his reasoning. And so it is found 'v\ eve-
ry case, that good reason to men is good reason to God, provided the
intellectual and reasoning powers of men are devested of prejudice
and left to their proper operations. Thus the reason of mun tells him
that it is wrong topur.ish a just man ; that it is duty to relieve the dis-
tressed ; to render to man his due, and to wordiip God. In ail
■which, and a multitude of other cases, the sameness of reason, as it
exists in God and in man, is evident.

All this however is not intended to argue that the imderstanding,
knowledge and reasoning powers of man are equal to those of God-
Man is limited to his OAvn sphere ; but as far as man's reason is in-
formed of the nature of things, its decisions accord with the mind of
God. And it cannot otherwise be, because the reasoning powers* in
man came from God, as his ofispring, and are the patterns of his oA\-n.
Hence it is that a man feels guilty for doing those things v/hich God
hatli forbidden, because he is convinced in his heart that God's re-
quisitions are fair and bis prohibitions just ; for until this is his con-
viction, he feels himself under no burden of guilt. And many things
are required by God, and many disapproved, of which man has no
knowledge until informed ; but when informed, and the reasons
shown him, his reason acknowledges their propriety on the one hand
and their impropriety on the other. It is also according to reason
in God and in man, that man should submit to what God requires in
those things which he cannot wholly comprehend, because he be-
lieves God is the gi,;catest, best and wisest judge. On the whole, it
is evidently safe t(T4ddres3 the reason of men for their information
and conviction in the things partaining to God and salvation, and im-
proper to reject reason \\\ maintaining any sentiment or practice.

But the ground en which men's reasonings are unsafe and pre-
posterous, is their reasoning from their feelings and passions, accord-

i?4 OF THE OFFERS

ing to fallen nature in its corrupt state, beijig governed by these
themselves, and I'cquiring God's works and judgments to be subject
to the same, that their own will may be done mstead of the will of
God. But to submit to right reason, as it obtains m the true order
of man's mind, addressed by the revelation of God, is no other than
to submit to the will of God.

IMany indeed speak scornfully of appealing to the rationality of
men, and especially in the unregenerate and unbelieving, fen- the con-
sistency and propiicty of the gospel testimony. But it might be ask-
ed, with what propriety would the gospel be preached to the world
of unbelievers, if that opinion were patronised by its advocates, that
it is inconsistent with reason ? Could that which is unreasonable be
recommended to mankind for their acceptance ? Although tlie gos-
pel could not have been contrived by the i-eason of men, but bv the
revelation of God, and is not to be taught in the wisdom of men, nor
in the words of their wisdom, but in the wisdom and words of the Ho--
ly Spirit, yet when taught, it is congenial with the reason of men, and
calculated to gain their consent to its truth. Ajid this agreement of
the gospel testimony vviththe rationality in man, shows the source of
that rationality, and that it is the same in men as in God, consequent-
ly, that men arc not deceived in receiving that for the true gospel
v/hich is according to right reason- It also shows that we are not
wrong in appealinp; to the rationality of man in conjunction with tlie
revelation of God for the trial of sentiments, and expecting to demon-
strate the true judgment of God in so doing. God doth not require
men to worship him in uncertainty, or without reason, but with the
spirit and with the understanding. (Cbr. 14. 15.)

Now to pursue the inquiry. Whether men are ca/iable of believing
the gospel on its oivn authority^ or the authority of the testimony of
God therein^ without additional aid, or any previous internal and di-
rect operation of the spirit, preparatory to believing, the position may
be renewed, Thatifth.ey are not^ they cannot be guilty for not be-
lieving. For the only foundation of guilt in man is his transgressing
against knoAvleoge and pov/cr. The man who has done wrong and
knows he ought and could have done better, is subject to guilt, and
none else. Who feels guilty in doing the best he knows and has powr
er to do ? And who can viob.te knowledge and power, and feel in-
nocent ?

I will not deny, that people may feel in great disti'css on account
of failing in their duty, when they know not how to perform it, neither
believe they are able, through the teaching of false guides. ' The
opinion may also be palmed upon them, that they are guilty ; but the
conscientious feeling of guilt is out of the question, any father than
the mind is convinced of the propriety of the duty, and of its practica-
bility. Thus many public preachers urge the necessity and duty of
believing in Christ for salvation, as the nine qua non, or one thing
needful, of every man's acceptance ; and at the same time maintain
that no man can believe as the gospel requircth, until God lend his
aid and do thst work iii him which none else can do ; and, prcpostcr-

OF THE GOSPEL. 55

ously enough to be sure, presume to charge the guilty culprit with
the enormous crime of rejecting Christ, crucifying the Son of God,
tramplmg him under his feet, counting the blood of the covenant,
wherewith he was sanctified an unholy thiiig, and doing despite to the
Spirit of grace. And all this atrocious crimii:iality is for not comply-
ing with an impossibility ; for God hath not yet Avrought in them the
indispensible, preparatory work. Thus have multitudes been bcateu
and ground, as it were, between tv/o milstoncs, surrounded with the
terrors of death and the forebodings of eternal vengeanc, by those
who pretend to be preachers of the true gospel, sent of God, to turn
sinners from darknss to light, and none of thcni could tell one soul
the wav, so that he could surelv find it. Blind guides leading the
blind. '

But such will object, that this statement is ungenerous ; that they
do not teach that men are criminated or condemned for not complying
with an impossibility, but for not complying with tlicir ob\ ious duty ;
which, is in the first place, to believe in Jesus Christ as he is ofiered
ill the gospel, and then God would set them on safe ground, and sup-
ply them M'ith every needful aid to perform all the rest. But even
after men are convinced of the truth of the gospel and the propriety
and duty of believing in Christ, can they comply with this duty, until
God do that acTditional, previous work? No matter v/hattliat work is
called. Some call it irgejiei-at ion, some itht?iih!alion, and some, t/ie
g/c'/?;_§- q/'a new princijile of sjiifitiud life. But is it possibl-e for them
to comply without it, or before it is wrought? The answer is nega-
tive. How then are they guilty, if they would call on him and suljmit
to his liand? " For Avhosoever shall call on the name of the Lord shall
" be saved. But how shall they call on him in whom tl\cy have not
" believed?" or how shall they submit to him in whom they have no
faith ? " And without faith it is impossible to please him, for he that
" Cometh to God must believe that he is, and that he is the rcvrardcr
"of them that diligently seek him." (Heb. 1 1 . 6.)So that faith, accord-
ing to the scriptures, and according to the acknowledgement of those
preachers, is the first point to be gained towards acceptance ; for
whatsoever is not of faith is sin, and if faith is out of man's reach, be-
fore such additional, or previous work, men are left where they were,
to be condemned for not complying with an impossibility. It is vanity
to plead, it is not an impossibility, because the things which are not
possible with men are possible with God ; and that although men can-
not believe of themselves, (as t'hey term it,) that therefore believing is
not their reasonable duty, for there is possibility and power in God for
them to believe, and they ought to come to God, and he would afford
them help : he hath given full authority. But he that cometh to God
must believe. The good and gracious physician has infallible me-
dccine in plenty, and li,e will give it to the sick man, if he will only
just get Tjell^ take it., and use it!!. "But he that belicveth not is con-
" demned already ; because he hath not believed iii the name of the
•'Son of God." Why condemned for not beleving ? Because it is
his privilege to believe ; not of liimselfj as the blind object, who can-

5S OF THE OFFERS

not discern the difference between a man^s believing of himself, or oa
his own authority, and his believing on the authority of God, proclaim-
ed in the gospel.

But if the testimony of God, promulgated m the gospel, be not
sufficient authority for men to believe, or if they cannot believe, with-
out some additional authority or poAver, hoAV are they condemned for
not believing ? Would it not be unjust in ,God, to make such pro-
posals of eternal life to men, so encouraging and unreserved, on the
reasonable terras of believing and obeying, if these te'ms are out of
the reach of those to whom these offers are made ? Arfe not ail
these offers a specious parade, unworthy of the character of the Cre-
ator and Judge of all inen ? Would it not be cruel and unjust in a
j>hysician to offer a sick man relief, and hold out the most flattering
encouragements of life, but have the matter covertly depending on
such conditions that a compliance would be impracticable ? Would
not every one cry out against him, as being ungenerous and
wicked ? How ungenerously then, must such a representation of
God's dealings with men, tarnish the glory of his character ? What ?
is God more unjust than man? Or shall that be fabricated on God,
with impunity, which would ruin the character of a man ? But God,
say they, hath a right to do what he will with bis creatures, and to
treat them as seemeth good to him. I have already proved that no-
tion to be falsely applied in such matters as these : it is an evasion of
the devil,to injure the souls of men. God hath no right,neither doth he
claim any, to make specious proposals of mercy to his creatures,
under the mask of their being true, and then not verify his sayings :
" Hath he spoken, and shall he not make it good ?

Yea, but say some, God is just arid his character unstained, tloe fair
offers of tii.e gospel and man's inability to bel'eve, notvfithstandingj
because, although they have now no power to believe, or at all to
comply with the terms of the gospel, they once had power when God
first created them, which power they have now lost by the fall and
the consequent sins ; it is, therefore, just in God, to offer them salva-
tion on such terms as are out of their reach, and require them to
comply, with the awful sanction of more aggravated guilt than if
they liad never heard, and so leave them without excuse, because
thcj^have wasted the power which they had. He is therefore at full
liberty to select whom he will as the election of his grace, and mi-
nister to them, as the special objects of Ins favor, all needed aid, and
leave the rest without that aid, to perish in their unbelief, adding to
ail their other sins the sin of rejecting and dcspisuig Christ. Many
are the subterfuges of the carnal niind, to escape the force of truth,
and many the ungenerous charges which are palmed on the charac-
ter of the righteous God, but none more heinous than this. It is
common for those who love their own ease and disobedience, to roll
over their own sin and that of others, on God. The subject however
is worthy of a fair examinat,icn.

And in the first place, let it be enquired to whom is the gospCl
^nt? Toman, it will be granted J Go rcac/!fi/^ nations. In wha.t

OF THE GOSPEL. 57

state? as being sinners or as being holy as they were before the fall?
Not as holy, but sinnei-s who were ruined by the fall before the gos-
pel was sent. '•^They that are tvliole need not a fi/njsiciaji; diet tiiey
" that are sick. I came not to call the righteous^ but isinncrs^ to refien-
"to«c(?."(Luk. 5, 3i, 32.) "For the love of Christ constrainetli us,
^'because we thus judge, that if one died for all, then were all dead.'*
(2. Cor. 5. 14.) " But God hath commended his love towards us, in
" that while we weie yet sinners, Christ died for us." The gospel
therefore in its iirst proposals, its first mission into the world, in th.c
whole commission of Christ and his ministers, hath respect to men ui
their fallen state, to open their eyes, and to turn them from darkness
to light, and from the power ofsata.n to God, tliat they may receive
forgivenessof sins, and inheritance among them that are sanctified bv
faith towards God. The gospel then is professedly for the purpG:,u
of recovering- and saving men to whoin it is sent, from all the effceL^.
of the fall. As said the angel, " And thou shalt call his name Ji;3i>s,
" for he shall save his people from their sins." (Matt. 1. 21.) and
John the baptist, "Behold the I-amb of God which taketh away
" the sin of the world." Jno. 1. 20.) *'For when we were ycc witu-
'' out strength in due time Christ died for the rnigodly. For scarcely
" for a righteous man will one die ; yet peradventure for a good man
" some would even dure to die. But God commendeth his love to-
" ward us, in that xvhile we were yet siimers Christ died for us." (Ko.
5. 6. Sec.) But it is needless to multiply scriptui'cs ; it is sufficiently
plain that the gospel is sent on purpose for the recovery and salva-
tion of those who have suffered the effects of the fall, and it comes to
them with most unreserved and flattering proposals, that vj/iasoever
will may be saved. It is therefore impossible in the nature of things,
that any man can have lost any power or capability of believing and
obeying the gospel, or any qualification for being saved by it, which
he had when it was sent to him, until he hath heard it and proved its
influence on him. And as long as the gospel is in his offer with the
same proposals, it will remain m the same unreserved liberaiitv, and
his access to its salvation be as free as to the streams of water, unless
he waste his own power and day of his vi.sitation by disobedience : ha
%vill then be self-condemned and know for wliat.

But to suppose or plead that the truth and justice of God are vin-
dicated, in proposing such equitable and apparently practicable
terms in the gospel, Avhile secretly depending on a power out of
man's reach or disposal,- by urging or intimating that man lost his
power to believe and obey, or forfeited his right to divine aid by the
fall, and that therefore God hath a right to deliver whom he will and
to leave the rest to perish, chargeable with the sin of unbelief and
disobedience, is so far from exculpating the character of God, that
it accuses and criminates him before the bar of reason and common
sense, which he himself hath created in every man's breast. As if a
physician should come to a sick man, who had gone into the water
after being warned against it, and brought on himself an attack of the
pleurisy, and propose on veiy flattering terms to cure hiui of b.iz dis-

H

■ri OF THE OITERS

fa.se, by '^vhicli lie had Leen seized ihrcii.fjh his intemperance ; {crm.'J
i-pparcntly easy to be qomplied ^vith, but on account of somet])ing co-
vcve«f under an occult resbrve in his mind, or Avithheld in time of
need, the man is unable to receive the cuie, but rendered more mi-
Eerable by hearing the news, while doing the best he can. The phy-
sician then replies, in person or by his abettors, that it is just he should
die of his disease^ because he destroyed his health by going into the
loater ; and yet the doctor knew all this before, and proposedly un-
dertook to recover him Irorn the efteets oi his transgression. Would
this argument exculpate the doctor in tlic judgment of charity, rea-
son or comnion sense ? Would not rather ev ery man condemn him
as a traitor, unv/iiling or unable to cure the man, but taking pleasure
in his misery ? Thus God is unjustly charged with mocking the mi-
scries of men, by offering tliem salvation on equal terms, suited to
their condition, and then withholding the necessary aid to complete
the pjan, after having declared it already sufficient.

There seems to have been a proverb in Israel, that The father.?
have eaten soar grajies and the c/iildren's teeth are set on crt'^-"*?, indi-
cating their belief, that the children were suffering fcr their fathers'
deeds, '^ut this Avas an unjust proverb, and the Loim reproved it
saying ; "What mean ye that ye use this proverb concerning tlie land
" orisracl ? Behold, all souls are mine ; as the soul of the father, so
« also the soul of the son is mine : the soul that sinneth it shall die."
Audit was ordained by the law of Moses ; "The fathers shall not be
'^ put to death for the children, neither shall the children be put to
" death for the fathers : every man shall be put to death for his own
" sin." (Ezek. 18. 2. &c. Deut. 24. 16.) And if under the law, sure-
ly no less under the gcspel, the soul that sinneth shall die, each one
for his ov/n sin, and not the sin of his father ; and the just shall live by
his faith and in his obedience. We need not deny that by one man
sin entered into the world and death by sin ; and so death passed up^on
ail men, for that all have sinned. But I am no more personally guilty
by Adam'stransgression,withoutmy own acls, than by his being cre-
ated innocent. If death has passed upon alt men, it is plain enough
hov/ it co.me so to do ; becaitse all have sinned. Neither is it rny more
positive sin in me to have been born in a corrupt and fallen nature, and
thereby in a state of the deepest depravity, than to have been born
in a state of purity. My sin, and tlie sin of every other man av.d wo-
man, is yielding to temptation.

Mankind, it is true, are by the fall corrupted as coming from a
corrupt source, and therefore more easily incliued to evil than to
good ; the current of their nature is evil ; so manifestly do the effects
of the fall appear in them according to what is written, that '■'■By one
" 7nan .-lin en-tered mto the nvorld aa<l death by sir. and so death passed
" upon^all men, for that all have sinned," aixl that".9y onejnan's diso-
'■^hi'dicncc many were made sinners'* For '■'■IV/io can bring a clean
" thing out of an tmclean? XBehold, I wasshapcn in iniquity ; and in
" sill did my mother conceive inc" [in lust of coition. Heb. by a
work in wliich God is not known, and iinvliich he hatfe no place or

OF THE GOSPEL. :~y

•i

part, having been cxcludecHVom the. bcginintj. Ro. 5. 12, 19. Job.
i 4. 4. Psms. 51. 5.] But ali these things prove no actual or posiiivc
sin without the actions which are the fruits of this fallen nature, ''Then
" when lust hath conceived, it biingcth forth sin, and sin, when it H
" finished briugeth forth death." (Ja. 1. 15.) A man therefore dies
for his own sins. Every man has to give an account of hiniscif, but
none of his father; it is therefore impossible that God should chaige
a man with the sin of his father Adam, so as to withhold f; oni him
the benefits of the gospel or an}' thing belonging thereto, or to distin.-
guisli one from another M'ithout j-espect to their works.

The very popular argunient of long standing, that Adam vras the
head and representative of the human race, whether it be said nAtu-
ral, legal or federal, and that by his representation or headship, tliey
became criminated, is too absurd and preposterous to obtain in the
mind of any reflecting and consistent man. As ^#^.11 might the citi-
zens of America be criminated Avith the legislative acts of their repre-
sentatives v/ho guaranty the practice of negro slavery. But eveiy
man who from a real principle of equity towards God and his feliov/
men, keeps his hands clean fi'om the execrated practice, and his
heart and tongue free, by holding no fellowship with It, but rather
reproving it, is personally innocent from the criminality of those ini-
quitous acts. Notv.-ithstanding ; being a member of the community
he may for a time be subjected, though, guiltless, to many of th'e in-
conveniencies and distresses wb.ich result from those laws. And
many who are by nature, or from infancy, as it were imbued in the,
principles and spirit of slavery, naturally run mto the same unright-
eous practice, and so, especially after being tatight better things, be-
come more or less guilty of the deeds of their fathers or representa-
tives, by doing the same things. So Adam, being the natural head
of Ms posterity, by ordinary generation, hath imbued and iniiiatcd
them all into the nature of iniquity, and they by doing the same deeds
and otiicrs of the same nature, aitti-^io taking part with their father's
iniquity, and especially after being informed that these things are
wrong, became guilty with him ; ylnd so death passed upon all men.
for that, all have sinned. Truly ye bear ivitness that yc allotv the
deeds of ijoHjV fathers. But as they who keep themselves clear of the
practice and positive iniquity of slavery, being of the community
W'here the evil obtains, may suffer many temporary evils Avbich re-
sult from it, so the posterity of Adam v^ho never committed actual
ein, and are therefore not guilty, suffer some of the evil cflccts cf his
in. " For until the law sin was in the world : but sin is not impu-
'• ted where there is no law. JVcverthelcss, death rergnedfrom jldam
" to Moses., even over them that had not sinned after the similitude of
" Adaiii's traiisgi-essinn." (Ro. 5. 13, 14.)

But this is not to prevent them from salvation by the gospel, fojL-
il is sent to save from the sin of Adam and all its branches, all thosf(
^^^ho believe and obey. " For as by one man'.s disobedience many
*' were made pinners, (disobeying in his nat tire and after his exam-
]ple ]f'jr that all have sinned,) so by the obedience of one s>ha!l many

60 OF THE OFFERS

" be made rigliteous." (Even all those v/ho obey as he did after his
example and in his sph'it ; For if any wan have not the sfiirit of
Christ he is none of his ; and He that doeth righteousness is rig-ht-
cous e-uen as he is righteous : on the very same principle.)

As for the more modern argument that as Levi paid tithes in Abra-
ham, so Adam's posterity sinned in him, it utterly disannulls all charge
of guilt against Aaain's posterity ; (otherwise than as stated above ;)
neither does it even p/ove or exemplify the nature of sin communi-
cated from Adam to his posterity, much less any personal or real
jjuilt. For it ia evident that Levi did not actually or really pay ^^ithes
in Abraham, neither did Abraham's paying of tithes communicate
any disposition to Levi to do the same, as Adam's transgression did,
by giving inifjuity the prevalence in nature, to his children. The
apcstlc in showing tlie superiority of the priesthood of Christ, who
was made priest a-ttr the order of Melchizedec, over that of Livi of
the seed of Abraham, hath this language, which is evidently metapho-
rical. " And, OS I may so say, Levi also who rcceiveth tithes, paid
•' tithes in Abraham. For he M'asyet in the loins of his father when
*' Melchizedec met him." (Heb. 7.9, 10.) If therefore it be asked,
'•'• Must I believe that Levi paid tithes in the loins of Abraham, and
*' yet deny, that mankind rendered disoljcdience unto God in Adam
when he violated the law of God ?" It is easy to reply. Thou art
not obliged to believe either the one or the other, because revelation
iuth taught neither: unless by mankind be meant the first parents
only, or by disobedience l)e mc^nt the I'eceiving of a sinful disposition
in nature, as stated above.

It is nevertheless true, that as certainly as Adam's seed, had he
kept covenant with God, as their proper father and head, would ,have
inhciited the blessing as their legal and proper inheritance, legally
descending to them by their keeping the covenant of God with him,
(for if the heirs violate the law or covenant of their father they for-
feit their right of inheritance,) so eertainly and ecjuitably, %vhen he
broke the covenaiit, they lost the whole, together with him. For
when the father, or representative in covenant, forfeitstheright of in-
heritance, or barters it away, in his lifetime, the heirs are disinherit*
ed of course. Yet they are not guilty of their fathers deeds, unless
they m.ake them theirs by approving or doing the same. And when
Adam fell, his posterity, in that character and standing, were put
past recovery. No hope i-emained of their ever coming to the tree
of life, unless by becoming the heirs of another covenant head, the chil-
dren of another parentage. This parentage with the right of inhe-
ritance is found in good order and safe standmg in Christ ; to whom
lost men become united by faith, and keep covenant together with
him, and by liis grace, who hath kept it safely on their behalf. For
as he hath kept the covenant witliout a flaw, the inheritance is se-
cured to those who by faith enter into the same perfect law of liberty
and continue therein ; and they become joint lieirs with him, who are
not ef those who draw back to perdition, but of those who believe to
the saving of the soul. For the just shall live by faith j but if he

Olf" THE GOSPEL. 61

^raw loack my soul^saithGod, shall have r.o pleasure in him. Tlic
gospel therefore remains in its full authority according to its propo-
sals ; which are to recover man from, the ruin and evils of the fall ;
and these proposals are sanctioned by the authority of God, witli full
privilege for every one to believe and obey.

If then this privilege is sanctioned by the authority of God and the
calls and invitations are given to evciy olie, -why may not, or Avhy
cannot any one believe ? Can any good reason be given why any
Tnan shall not, or cannot, believe tlie testimony of the God of ti:uth ?
Men can believe a man, if he come to tliem with a reasonable rcpoit»
iind wliy not believe God ? Or rather how shall they disbelieve,
ivjio iiave already the persuasion, or faith, that God is a God of truth,
and that the scri]?tures are true ? No doubt, one principal source of
difficulty on this subject, is the notion that faith is a direct and special
gift or operation of God, whereby the soul is renovated and moulded
into tlie divine nature, previously to the workings of faith or the
man's obedience. Thus men look for the fruits of faith or the ^-oh-
pcl, before they put it into operation by living according to Christ the
true example, author and finisher of faith. \Vhereas it is the duty
of every one v/ho receives the knowledge of the truth, or testimony
of God in the gos{>el, to put it into practice, according to the measiire
of his faith, and then expect the fruits Avith an increase of faith. But
faith without obedience can neither sanctify nor justify, as sho\\Ti in
its place. " If we receive the witness [or Greek, testimony] of men
*' the testimony of God is greater : for this is the testimony of God
f which he hath testified concerning his Son. He who believeth
'' hath the testimony in himself;(it hath entered into him by the report
of the gospel, and he hath laid it up and put it to its proper use,)
" he who believeth not God hath made him a liar, because he hath
f not believed the testimony which God hath testified concerning his.
*' Son." And very justly should he be charged with thissin'vvho
■will not believe on the authority of God. "And this Is the tcstimonv
(^of God concerning his Son, to "be believed and which whosoever
doth not believe makcth God a liar,) that God hath given to us
■'^ eternal life : and this fife is in his Son." ( 1. John 5. 9. 8cc ) Thus
fully is the authority of God declared ff>r the faith and acceptance of
every man, that he who disbelieveth it maketh God a liar. No p-ood
reason therefore can be given, why men may not believe, and
believing walk in obedience and receive eternal life, wherever the
gospel is to bear out this testimony.

But the stumbling blocks are to be removed. Another of which
is, that to believe is a spiritual act, and therefore, men cannot believe
to acceptance until they become in some measure spiritual. But if
we attend to the apostle's language, and the place which faith fills m
the work of salvation, this argument Avill be found to be improper.
" Now faith is the substance [or confidence,] of things hoped for, the
« evidence [or Greek, conviction, that is, the fruit of the evideijcej
" of things not seen. For by it the elders obtahied a good re])ort.
" Through faith we understand that the worlds v.^ei c framed by tlie

63 OF THE OFFERS

<' -porcl of God; so that things which are seen were not made of things
" wliich do appear. By faith Abel olfered to God a more excellent
" sacrafice than Cain ;by which he obtained witness tliat he was righ-
*' teous, God tcstifyinc^- of his gifts : and by it he, being dead, yet
" speaketh. [Greek, XtysT'at, is spoken of'Heb. 11. !■ — 4-jNow itis
observable, that it is the same faith by which we believe that God cre-
ated the worlds by his word, and by which Abel offered to God an
acceptable sacrafice, and obtained witness that he waa righteous.
And the same is to be said of all the rest of the champions of mighty
and vighteous works, whom the apostle enumerates: it was the sanie
faith he first described, u^Ae confidence of filings hoped for^ the conxic-
tton of things not seen. Now, if that act of the mind by which wc
br.lcve, that the worlds were framed by the word of God, can be the
act of the natural raan"s mind, or if he can believe that God created
the worlds by the word of his power, and yet be in a state of natiu'e,
it is tlien proved, that a natural man is capable of that faith which has
Christ and his salvation as its object. Or if a imtural man can believe
that Abel oifered a more excellent sacrafice than Cain, and obtained
the testimony of God in his favor, so that he is spoken of after he is
dead, (for by the Faith of those who speak of him he is spoken of and
not by his own faith only,) then also a natural man can believe, that
is, be convinced, of the truth, that God i/t and is the reioarder of
them that diligently seek //»??, and that God is revealed in Chri,st, and
Christ in the gospel, for every man who will recei% e him. Faitli,
therefore, is no move a spintual act than any other act of the mind ;
but is properly a physical act, or rather the effect of evidence on the
mind, and \\X{h. nothing spiritual in it, farther than as its objects are
spiritual ; and the evidence of the truth of such spiritual objects is
rational, adapted to the rational pov/ers of the physical man, m his
iinrencwed state. Unless this statement be admitted, it is folly in the
extreme, to preach the gospel to the world of mankind, v/ho are
v/hoily^lying ia the wicked one, and in nature, and rerjuire them to
bcilevc, and then charge v/itli the sin of unbelief and of making God
a iyav, those who do not believe; for the poor wretches have no other
anthority on v.iiich to believe, having nothing in them whichis spiritu-
al, nor ever ,ca.n have until they actually believe and obey: they
may then begin to know the truth and be made free. ("Jno. 8. 30.

But the principle is abundantly justified m the scriptures ; that the
evidil^'ice of the gospel isadapted to the mind and capacity of the phy-
sical man to beget or produce faith in inm, and therefoi*e, tliat the
Tinregenerate man is capable of believing in order to his justification
and the i-eceiving of the Spirit of Christ. " That he might be just and
the justifier of him that believeth in Jesus." Here is faith before
j'lKtlfjcatioiK " But to him that workcth not, but believeth on him
'' that justifieth the ungodly, his faith is counted for righteousness."
Here the ungodly is justifiedt through faith ; the ungodly, therefore,
can and may beli'^ve, ajid thus be saved from his ungodliness. ''There-
" fore, being justified hy faith, we have peace with God through our
** Loi'd Jesus Ciaist; by whonfi also we have access by faith iiuo thi:j

OF THE GOSPEL. 63

grace wherein we star.d." (Ro, 3. 26. 4. 5. and 5. 1, 2.) Tlras faith
ivery where precedes justification, and also our access to the spruce
of God wherein we stand ; " For he that cometh to God must (first)
'' believe that he is." Again ; "He that believeth on me, as the scrip-
"• tuve hath said, out of his belly shall How rivei's of living- water. (But
" this spake he of the Spirit \yhich they that believed on him should
" receive.") "In whom ye alpo trusted> afut that ys heard the %vord
« of triitk^ the goopcl of your sal station: in Avhom also, after ihat ye
" believed^ ye were sealed with that Hoi) Spirit of promise." (.Tno. 7.
38.39. Eph- 1. 13.) Thus fuilh is explicitly placed before rcceivintj
che Spirit of pronnise, or that Spirit which is promised in Christ to his
people, and is the medium through which th.at Spirit is received ;
" That we might receive the promise of tiie Spirit through faitJi."
(Gal. 3. 14.) Faith therefore, or bchevJug, is no spiritual act ; neither
is there any thing in it which requires a man to be spiritual before he
can believe: but it is the unquostionable piivilegc of all men who hear
^le gospel to believe and obey, tliat they may be !aH\ ed.

People often object to the notion of men's beiievuig of Themselves;
when they please, and the like. But such objections only show the
ignorance and wilfulness of those who make them. We ar« not
pleading for men to believe o/ i/ie/wsf/i'i'A-, though it be true that
each one must believe for himself: another cannot believe for
him. Neither are Ave pleadhig for any to believe out of due time j
we only insist on the propriety, and necessity of their believing the
gospel on the authority of God, when they hear it. I have, before
stated that motive comes to the man from without him, and I now
state that evidence and authority for a man to believe the gospel are
not of himself, they are from God, and sent to him by that gospel
which is of God, that he may believe and be saved. "So then, feitli
" cometh by hearing, and hearing by the word of God," (R.?. 10. 17.)
" And this is the v/crd which by the gospel is preached to you," [l.
Pet. I. 25.] Thus men are required to believe, not on their own
authority, but on the authority of the word of God, cr the pr«:acLing
of the gospel to them for their salvation. "For after thiat in the
" Avisdom of God the world by Avisdom knew not God, it pleased God
" by the foolishness of preaching to sr.ve them that believe." ["LCor.

Men car.pot believe Avithout evidence ; tl«)se therefore Avho 1 aVe
not heard the gospel, neither had any opportunity cf hearing it, are
not expected to believe it : people are only r.'-quired to obserArfi and
do the duties in the compass of their knowledge and poAver. "For to
" Avhom much is given, of the same shtil! much be required ; and to
••- whom little is given, of him shall little be required. "[Luke 12. 28j
And if the servant Avho knew not his Lprd's A\ill and did not perform,
Avas beaten, it was only Avith fcAV stripes, for his correction, that he
might be stirred up to knoAv Iiisdiiiy and to do it ; for nothuig short of
knowing the Avill of God and doing it can CA^er amount to salvation.
But Avheie the gospel is preached nien have no such excuse to plead,
OS not tearing- : they may all hear, for the sound harjgone fsrth ; and

64 OF THE OFFERS

it comes with such evidence as can be resisted by perverseness or ki-
attention only, and such authority as authorises ail and every one to
know and believe.

But amidst the rlearest mimStrations people may remam in a cri-
ftiinal degree of unbelief, as was the case with the Jews. They did
not believe and yet were guilty in rejecting Christ, Whcjji nmth tvick-
ed hands thexj crucified and slew. They resisted the evidence which
"R as spread before their senses ; fm' it came accompanied by a doc-
trine in many things different from their law ; and especially contra-
ry to their traditions ; but m.ost of all contrary to their carnal r.aturc,
their pride and their hists ; tliisdoctrme wasof the necessity of deny-
ing self and bearing the cross, at which they stumbled. And their
prejudices and perverse will ran so high, that they would not giVe
the subject a fair trial. When Jesus had raised Lazarus, they per-
versely rolled the evidence away, saying, " What do we ? for this
■" man doeth many miracles. If we let him thus alone all men will
'• believe on bim"-^" Then from that day forth they took counsel
" together to put him to death." [John 11. 47. Sec] And soon after,
" Tacy consuked that they might put Lazai-Us also to death ; because
'" that by reason of him many of the Jews went away and believed."
["Jno. 12. 1G,1 1 .] And after Peter with John had healed the lame man
at the temple gate, and the Jews had been the effects of the faith
of Christ in that instant, so clearly that they had no m^ithod to
x:onccal it, they wilfully took methods to prevent the knowledge of
it among the people, for, "They conferred among themselves, say-
" ing, W^hat shall we do to these men ? for that indeed a notable
" miracle hath been done by them is manifest to all them that
*' dwell in Jerusalem ; and we cannot deny.it. But, that it spread
*' no further among the people, let us straitly threaten them, that they
'^' speak henceforth to no man in this name. And they called them,
" and commanded them not to speak at all, nor teach in the name of
^' Jesus." [Act. 4. 15. &c.] By such ungenerous methods do men
violate their ov/n j\idgr«ent, and evade the force of evidence. Many
when they hear the gospel, are eagle-eyed enough to perceive the
cross very soon, and keep out of the way, or wai-d off the coua iction,
or violate their own faith, just because the gospel leads to a life of
self-denial and obedience to God, and affect to be uncertain Avhether
it is the true gospel or not, when the real difficulty is tl fir own un-
•\viliing-ncss to bear the cross of Christ, against their own w ills.

The gospel carries its own evidence Avith it ; its terms and exhibi-
tions being so open and manifest, the tidiiigs arc generous and fair,
with sufficient authority for every ^jnan's faith. When I say, the
gospel, I do not mean any thing and every thing v/hich is called gbs-
pci among m^en. Nothing- is worthy of that name except that which
is c\ idently built on the I'evclation of God in Christ, Avho is the chief
corner-stone — secures the unshaken confidence of eternal life to all
without exception, who kee^ their union to ii; — and manifests in them
all, the cross of Christ and his righteousness, visibly, to all men, so
that all men can knov/ tbcm to be his disciples. That which presents

OF THE GOSPEL, 65

no cross against the carnal nature, leaving men to pursue their sensu-
al appetites, without bemg plagued with the self-denying life of Jesus
Christ, can readily be received as the gospel of Christ, with liberal
faith, although it affords its subjects no additional certainty of eter-
nal life. " I am come in my Father's name, and ye receive me
"not: if another shall come in Ms own name, him ye will receive."
(Jno. 5. 43.)

No doubt the term faith or believing is frequently used in the
scriptures in a more extensive sense than here stated, as meaning the
whole dispensation of the gospel, some special miraculous gift, (1 Cor.
12. 9.) the christian temper and power, or even the whole of the
christian life. (I. Jno. 5. 1.) Faith also is a law, the law and rule of
a christian's life. (Ro. 3. 27. and Cor. 9. 21.) And most of these
senses and perhaps more, are included in that faith by which a man
is finally justified, of which we will take some notice hereafter. But
at present I have been speaking particularly of faith, as that operation
by which a man first consents to the truth of the tjospel, and closes
in wil'ii the proposals on the authority of God. Tiiis may be weak
at first and somewhat wavering ; but still sufficient, though like a
grain of mustard seed, to unite the man to the work of God and to his
people, that he may increase and grow up into all things in Christ.
Him that in weak in the faith receive xje.

This is faith in the strict and peculiar sense of the term. Convic-
tion ; or the consent of the mind to the truth of the gospel on proper
evidence- This is that faith which embraces the calls and offers of
God, to men for their salvation, by the gospel of Jesus Christ, and
thereby opens the way for them to enter on the path of obedience
and begui to receive all the graces of the spirit. This is that faith of
which every man is capable who hears the testimony of the gospel
opened, and will surely receive unless he neglect or repel the cA'i-
dence. For every man hath power to believe, that is, he is capable
of being convinced of the truth of the gospel, and of the method of
salvation in Christ, en the testimony of God, contained in the gospel.
But it will be objected that simply this consent of the mind to gos-
pel truth is not sufficient for justification and salvation, for many are
established in this truth in their mind who know nothing of justifica-
tion, regeneration or salvation. True enough ; nc'Hher any are
justified, regenerated or saved simply by faith ; obedience or a con-
tinuance in the w^ord of God which they have heard and believed,
are necessary. " Blessed are they who hear the word of God and
" keep it." (Luk. 11.28.) " Then said Jesus to those Jews who
« believed on him. If ye continue in my word then are ye my disci-
" pies indeed ; and ye shall know the truth, and the truth shall make
*' you free." (Jno. 8. 31, 32.) They were not yet free, although tliey
believed on him ; neither did he intimate any need to receive any
other kind of faith, or to hear any other word, all they needed wa'-
to continue in the vise of what they had received, and they shoi"
know the truth by ejcperimental acquaintance, and be made free.

6S OF JUSTIFICATION

CHAPTER VII.

Of justification bij faith and obedience : and of imputation.

AS \vc are advancing into the discussion of the doctrine of jus-
tification ; it is expedient to advei'tise the reader, of the order and
Icadingpi'inciples which are stated and supported ; that he may have
his mind prepared for the reception of what is written, and may un-
derstand it with more ease. Justification is a subject of the utmost
consequence in the life of a christian, and ought to be correctly un-
derstood. Justification is found in Christ alone ; the author [or
first leader] and finisher [or perfecter] of faith ; who first introduced
the faith of the gospel, first put it into practice, and first received the
end of faith; the crown of righteousness. The foundation work of
justification is from God alone, in the gift of his Son. This is a
workof the grace of God, absolutely free, an emination of his own
eminently free love ; unmoved by any goodness or worthiness, any re-
quest or desire in miankind towards God, or any thing exterior to him-
self, only that he fixed it on the fallen race who were in need. Ac-
cordingly as God freely gave his Son to be our Redeemer, and the
foundation of our justification, he also gave with him, the gospel of
salvation, to be preached to all nations for their faith and obedience.
*' By whom nve have received gro.ce and afiostleship^for the obedience
" of faithj among all nations^in the behalf of hia name." " He that
" spared not his own Son, but delivered him up for us all, how shall
" he not with him also freely give us all things ?" (Ro. 1 . 5 . Greek,
and 8. 32.)

The first and radical ground, therefore, is Jesus Christ the cruci-
fied man, as he is exhibited in the gospel : He is the foundation
which God hath laid in Zion. ♦' AVherefore r.lso it is contained in
<' the scripture. Behold, I lay in Zion a chief ■ 'jrner-stone, elect, pre-
*' cious ; and he that believeth on him shal not be confounded."
*' For I determined not to know any thing long you, save Jesus
" Christ and him crucified," as the proper udation of their faith,
who were to be crucified with him. And again; "Who hath be-
witched you, that ye should not obey the truth, before whose eyes Jesus
Christ hath been evidently set forth crucified among you ?" ( 1 Pet. 2.
6. 1. Cor. 2. 2 Gal. 4. 1.) The second or mediate ground of justi-
fication is faith in Christ, or in God and in his Son. " Being there-
" fore justified by faith, we have peace with God, through our Lord
" Jesus Christ." " But without faith it is impossible to please him ;
" for he that cometh to God must believe that he is^ and that he is the
" rewarder of them that diligently seek him." Therefore thirdly.
The proximate and finishing ground, or cause, of justification, as.
the fruit of the two former, in perfe ttion, is obedience. Obedience is
the croAvning point in justification, and in the whole of salvation. And
the faith of Christians is that which worketh by love, and by ^Yorku

AND IMPUTATION- 67

is made perfect. " JV/io hath bcjoitcked you^ that ye should not obey
i^ the truth ?'' And the intention of the gospel, from first to last, is'
to bring mankind to obedience, even the obedieiiLS of faith ; as will be
opened in the sequel.

Thus the work of the gospel for our salvation is built in the free
grace of God which runs through the whole plan from first to last,
and is the grand foundation, and support of the whole building.'
Had he not given his son, we could never have believed on him, and
had we not believed we could never have obeyed. Accordbgly, the
ground of our justification is threefold. • First; Christ the gift of
God ; secondly ; our o"v\ni faith, or believing in him ; and thirdly ;
our ovvTi correct obedience to that faith. For notwithstanding all-
that God hath done for our salvation, our benefit depends finally on
the reception we give the Saviour whom he hatli provided and the
obedience which we yield to him. To the obedient and none else ;
to them who by patient continuance in well-doing, seek for glory
and honor and immortality, God will reader etei tial life. Therefore,
*' Let us lay aside every weight, and the sin which doth so easily be-
« set us, and let us run with patience the race that is set before usy
"looking to Jesus \jtov tr-^ ?(iff«j apar^^yov ,tai rcAhwr?j)'J the first
" leader and perfecter of faith;" both his and ours.

THAT JUSTIFICATION and final salvation are attained by the
faith of the gospel of Christ,- is acknowledged by those who bear the
name of Christ. Accordingly we read of being justified by faith and
through faith. " Seeing it is one God Avho shall justify the circum-
" cission by faith, and the uncircumcission through faith." (Ro. 3.
30.) But it is also as certain that justification and salvation are not
attained simply by believing, or by faith only. For although faith is
a sine qua non in the teniis of our acceptance with God, for " With-
■" out faith it is impossible to please Inm ;'* yet it is certain that with-
out obedience also, it is impossible to please him, accordingly we
may see the grounds of our justification in the words of inspiration
frotn God. " Who v/ill render to every man according to his deeds ;
*' to them who by patient continuing in well-doing, seek for glory and
" honor and imraortalit}', eternai life ; but to them that are conten-
" tious, and do not obey the truth but obey unrighteousness, indig-
" nation and wrath, tribulation and anguish, upon every soul of man
" that doeth evil ; of the Jew first, and also' of the Gentile : but glory,
" honor and peace to every man that worketh good .;. 1 o the Jew first
*' and also to the Gentile : for there is lio respect of persons with
" God." [Ro. 2. 6, II.] "But to do good and to communicate for-
" get not; for with such sacrifices God is well pleased." [Heb. 13.16.]
" Not every one who saith unto me. Lord, Lord shall enter into the
« kingdom of heaven ; but he that doeth the will of my Father Who
" is in heaven." [Matt. 7. 21.] " And being made perfect, he be-
" came the author of eternal salvation to all them that obey him."
[Heb. 5. 9.] " If ye know these things happy are ye if ye do them."
'' If ye keep my commandments ye shall abide in my love ; even as
'.' I have kept my Father^ commandments and abide in his love.'*.

68 OF JUSTIFICATION,

[Jno. 13. 17. and 15. 10.] « And whatsoever we ask we receive of
*' him, because we keep his commandments, and do those things
« which are pleasing in his sight." [1. Jno. 3. 22.] "Blessed are
" they that do his commandments, that they may have right to the
« tree of life, and may enter in through the gates into the city."
[Rev. 22. 14.]

These are a few out of many passages of scriptures which show
in plain terms that our acceptance with God depends as much on
obedience as faith, not to say much more, because there may be faith
v.ithout obedience, but not obedi«ice without faith. Therefore all
who have obedience are justified ; but notiany who have faith with-
out obedience. And after all which the apostle hath written of the
necessity of faith, and of being justified by faith, it is remarkable that
he hath never said By faith alone. But the apostle James hath
brought the matter outm plain terms ; that justification 6 v^azVA ivith'
out luorks is altogether a false notion, and countsjaith nvitfwut ivorka
no more towards justification than the body without the spirit towards
a living man. As therefore the spirit is the substance and source of
life to the man, so is obedience, or works, the true source and ground
of justification. The apostle's words are so clear and argumentative
that they appear sufficient to satisfy and convince any unbiased mind,
« What doth it profit, my brethren, though a man say he hath faith,
" and have not works ? can faith save him ? If a brother or sister be
*' naked and destitute of daily food, and one of you say unto them,
" Depart in peace, be ye warmed and filled ; notwithstanding ye give
" thera not those things which are needful to the body, what doth it
"profit? Even so faith, if it hath not works, is dead, being alone.
" Yea a man may say, Thou hast faith and I have works : shov,' me
"thy faith witkout thy rjorks" If thou canst ; or as the generality of
Greek copies read. " Show me thy faith iy M?/ wo;-/!:*," if tl-ou
hast anv, fcr no evidence short of this will do " and I will show thee
" my faith by my works. Thou believest that there is one God; thou
"dost well: the devils also believe and tremble. Butv/ilt thou know,
" O vain man ! that faith (if thou hast it,) wilh.cut uciks is dead?
" Was not Abraham our ^?t.ihtr jtistijied by vj07-k,s; when he had o f-
« fered Isaac his son upon the altar ? Seest thou how faith lorought
*' with his workf>^ and by works wan faith made fierfect ? And the
" scripture was fulfilled, which saith, Abraham believed God, and it
" was imputed to .Vm for righteousness : and he was called the
" friend of God. Ye see then how that by works a man is justified,
" and not by faith only. Likewise also ; was not Rahab the harlot
« justified by works, when she had received the messengers, and had
" sent th.em out another way ? For as the body without the spirit is
« dead., so faith without works is dead also."

It has been argued that the justification of which James speaks, is
only the evidence, Or justification of a man's faith. But the Spirit
by the apostle saith, it is the man who is justified ; and that is more
to those who are governed by revelation, than the sayings of a thou-
sand to the contrary. And however true, wiiich is not to be disputed,

AND IMPUTATION. 69

that Abraham was justified by faith ; it is so far from being; by faith
alone, that all things pertaining- to the whole matter, as well as the
apostle's testimony, show, that without obedience he had not receiv-
ed a particle of justification. Touching the oftering of his son Isaac,
it is plain enough, that his justification before God, and his securing
the blessing to himself and his posterity, rested in his obedirnce ; as
it is written ; " For now I know that thou fearest God, seeing thou
" hast not withheld thy son, thine only son, from me." " By myself
*' have I sworn, saith the Lord, that because thou hast done this thing
« and hast not withhe Id thy son, thine only son ; that in blessing I
" will bless thee, and in multiplying I will multiply thy seed as the
" stars of heaven, and as the sand which is \ipon the sea shore ; and
« thy seed shall possess the gate of his enemies : and in thy seed
" shall all the nations of the earth be blessed; because thou hast
i^ obeyed my -voice." (Gen. 22. 12, Sec.) And in this act of obedi-
ence according to the words of James as quoted above, " The scrip-
** ture was fulfilled which saith, ^(!'ra/;aw.i^<°//d-y<?rf God and it nvas
ii imfiuted to hhn for righteoiis7iess, a.nd he was called the friend of
" God." But all this will not disannul or pervert the doctrine that
Abraham was jvistified by faith, for his faith was the source and
spring of his obedience, and without believing he had not obeyed.
As it is again wa-itten ; " By faith Abraliam, when he was tried, of-
«' fered up Isaac ; and he that had received the promises offered up
*' his only begotten son, of whom it was said. That in Isaac shall thy
" seed be called : accounting that God was able to raise him up,
"even from the dead." (Heb. 11. 17, Sec.) But Abraham was not
justified by faith xvithuut obedience ; for he was justified by works,
•while his faitli^Avrought by works, and by works was faith made per-
fect. Obedience therefore, even the obedience of faith, is the prox-
imate, finishing and perfecting cause of every man's justification.

And with respect to the promise of a seed by Sarah, of which it is
said, " Abraham believed God and it was counted to him tor righl-
" eousness," (Ro. 4. 3.) it is to be observed he did all that was for
him to do in the case, and when he was told to do mova he obeyed.
He in the first instance offered a variety of animals in sacrifice, as
God bade him, and afterwards when the promise was renewed, at
the commandment of God, he circumcised himself and all the males
in his house. And that was the time of which the apostle speaks
Avith so much energy of Abraham's faith, tliat '* Being not weak in
" faith, he considered not his own body now dead, when he was about
" an hundred years old, [for at the time of the first promise he was
<' not of that age] neither yet the deadness of Sarahs womb: he stag-
*' gerednot at the promise of God, through unbelief; but was strong
*' in the faitli, giving glory to God ; and being fully persuaded that
*' what he had promised he was able also to perform. And there-
« fore it was imputed to him for righteousness." [v. 19. 22.] This
was that faith which was accompanied with such manifest fruits of
obedience as stated above. To believe God is to do well, and im-
^uestionably a righteous matter, and justly imputed for righteous-

70 OF JUSTIFICATION

ness, when the spirit of obedience is included, as shown in its place*
but without obedience justification can never be perfected in any
one. The known truth is that Abraham was a righteous man in his
day and time, before any of these tilings were said of him. He be-
lieved God and obeyed liim from the time that God called him say-
ing, " Get thee out of thy country, and from thy kindred, and from
" thy father's house ; for by faith Abraham, when he was called to go
*' out into a place which he should after receive for an inheritance,
" obeyed ; and he went out not knowing whether he went," [Gen.
12. 1. Heb, 11. 8.J Thus Abraham obeyed and forsook his father's
house, for the promise of God which was far off : a work which few
in our days are willing to do for the substance when it has actually
come. No wonder then that such a man's faith was imputed to him
for righteousness, when it was so firm and always accompanied with
obedience. It was therefore imputed to liim for righteousness, to
serve the purpose in his day, until the day of perfect righteousness
should come.

" But if Abraham were justified by works he hath whereof to glo-
** ry, but not before God." And though he hath not whereof to
glory before God, that is not to prevent him from having the justifi-
cation and approbation of his own conscience, and that too, on such
terms as God acknowledges and approves. For if our heart con-
demn us not, then have we confidence towards God; even though
we have no cause of boasting before him, wc may be justified and ac-
cepted. Or will God reject a man and condemn him for doing his
duty ? "Now to him that Avorketh is the rew;;rd not reckoned of grace,
"but of debt." This is the common order ofwork? and rewards among
men. Besides ; no work of men, either prcrer.scd or performed, en-
gaged God to shew mercy to the fallen race of men, either to Abra-
ham as the father of the faithful, or to any of his children. All this
is of his free grace, according to his own nature of love. " Not by
*' works of lighteousness which we have done, but according to his
« mercy he saved us, by the washing of regeneration, and renewing
" of the Holy Ghost." [Tit. 3. 5.] But query ; Is the apostle to be
understood that the Jews and others before them, who did the works
which God commanded them, earned a reward of debt, or that God
owed them any thing for their services ? Or did they not, under the
whole dispensation of the law, receive every blesging by promise ?
For if God gave the inheritance to Abraham by promise, as the apos-
tle asserts, [Gal. 3. 18.] his family must have received it by the same,
as far as they had it at all. Accordingly they pleaded from time to
time, the promise of God made to their father Abraham. " But to
" him that worketh not, but believeth on him that justifieth the un-
" godly, his faith is counted for righteousness." To him that work-
ctli not. Query : Is it to him who yields not obedience to the truths
which he believes, that his faith is counted for righteousness ? or to
him who has the faith of his father Abraham and walks in the steps
of that faith, whicii always led him to the most punctual obedience ?
Qfinotlier words, as itjiow pertgiijis to the gospel, who has thp faith

AND IMPUTATION. 71

of Jesus Christ, who always did the things Avhich pleased the Father?
For " It was not written for his sake alone, that it was imputed to
" l.im ; but for vis also, to whom it shall be imputed, if we believe
" on him that raised up Jesus our Lord from the dead."

What works then were these winch are excluded from justifica-
tion ? The ceremonial works of the Mtsaic law, and all such ; whicli
arc dead works, beg-garly elements, and have no tendency to justif}^
the spirit or to purify the conscience. " For it is not possible that
" the blood of bulls and of goats should take away sins."(Heb. 10.4.)
But when David also describeth the blessedness of the man to whom
the Lord will not impute sin, he includes the real character of the
man, saying, " Blessed is the man to whom the Lord imputeth not
" iniquity, and in whose spirit there is no guile." (Psa. 32. 2.) It i;j
therefore evident that David knew nothing of justification without
obedience, as all his writings show ; and it is also certain that Paul
was too well acquainted with the spirit of David to apprehend that
he expected any such matter ; but when he would cut off the Jewish
christians at Rome, and elsewhere, from their rooted attachment to
their legal works, he wisely omitted the honesty of the man's spirit,
or his obedient character, which in David's day was founded in cere-
monial obseiwations, and only mentions his sins being covered and
not imputed. " Even as David also discribeth the blessedness of the
" man to whom God imputeth righteousness Avrthout Avorks, saying.,
" Blessed are they whose iniquities are forgiven, and whose sins are
" covered. Blessed is the man to whom the Lord will not impi-^vC
*' sin." Now David had not named works as a part of the character
which he discribed, but the integrity of the spirit. The man then
to whom iniquity is not imputed, when viewed in his whole character,
is he who has none ; the sins which he has heretofore com.mitted be-
ing forgiven when covered according to the order of the dispensa^
tion in wliich he lives ; wliich was done under the law by confessing
and making a sin-oft'ering in the appointed order, and in the gospel
by confessing, forsaking and presenting the whole man a living sa-
crifice to God, being baptized into the death of Christ, to die to sin
and live to God after his example.

And whenever the apostle excludes works fi-om any part in justifi-
cation, or the works of the law, as expressly named in different places,
it is sufficiently clear that he has respect to those ceremonial observ-
ances, and not to any moral duty, or any act of obedience required
in the gopel dispensation ; for as before shown, these have their full
weight in our acceptance with God. But there is no principle on
which the spirit and practice of obedience to the law of God, can be
excluded from our justification, without overturning the doctrine of
Christ and his apostles. For Christ came not to distroy the law or
the prophets, but to fulfil ; and the true righteousness of every
christian, is the righteousness of the law fulfilled in hira, in obedi-
ence to the faith, or law of Christ. So that, although, as Christ
Jesus fulfilled the ceremonial observances of the law, he disannulled
them, as that which is old sind ready to vanish away^ he kept the Ia«,'

73 OF JUSTIFICATION

in the spirit and substance, in a manner whiqh could not have been
effected by the old dispensation, and thus became, in truth, the end
of the law for righteousness to those who believe in him. " There
" is therefore now no condemnation to them who are in Christ Jesus,
" who walk not after the flesh but after the Spirit. For the law of
" the Spirit of life in Chrij* Jesus hath made me free from the law
" of sin and death : for God, sending his own Son in the likeness of
" sinful flesh, and on account of sin [to do it away, or as a sin-offer-
ing;, if any prefer that reading ; for in that also he was our example,
?::d so condemned sin in the flesh? that which was impossible for the
" law [to do,] in that it was weak through the flesh, that the right-
" eousness of the laiv might befuljilled in us 'who ivalk jiot after the
<'^fiefih but after the spirit." (Ro. 8. 1,5.) Notwithstanding therefore,
that the external form of the administration of the law may be
changed, as divine. Avisdom hath seen it best, the true spirit of the laiv
and its fulfilment remain for christians as much as for any people,
and never were truely kept by any until Christ came. « Do we
" then make void the law through faith ? God forbid : yea, v/e es-
" tablish the law." (Ro. 3. 31.) And how is the law established,
but by maintaining and doing the things contained in it, with unsha-
ken faith in them and obedience to them ? or by finding and keeping
that substance of which the old law was a shadow ?

" Thou shalt love the Lr^rd thy God with all thy heart, and with
« all thy soul, and Vith all thy mind. This is the first and great
"commandment. And the second is like unto ' it, Thou shalt love
" thy neighbour as thy self On these two commandments hang all
« the law and the prophets." [Matt. 22. 27., 40.] « For he that'lov-
■" eth another hath fulfilled the laiv. For this, Thou shalt not com-
" mit adultery, Thou shalt not kill. Thou shalt not steal. Thou shalt
" not bear false v/itness. Thou shalt not covet ; and if there be any
" other commandment it is briefly comprehended in this saying,
" namely, Thou shalt love thy neighbour as thy self. Love worketh
" no ill to his neighbour : therefore love is the fulfilling of the law,'*
[Ro. 13. 8. Sec. ] « For all the law is fulfilled in one word, even in
*' this. Thou shalt love thy neighbour as tliy self" [Gal. p. 15.] Now
" the end of the commandment is charity, out of a pure heart, and of
" a good conscience, and of faith unfeigned," [Tim. 1. 5.] "And
" whatsoever we ask we receive of him, because we keep his com-
*' mandments, and do those things which are pleasing in his sight.
" And this is his commandment, That we should believe on the name
" of his Son Jesus Christ, and love one another as he gave us com-
" mandments." [l. Jno. 3. 22, 23.] These scriptures are sufficient
to show that the true spirit and obedience of the law remain unalter-
able, and that when the apostle excluded the law and the works of the
law from any part in our justification and salvation ; he intends the
external, or cerimonial law, of meats and drinks and divers washings
and carnal ordinances [or justifications of the flesh.] " Therefore by
« the deeds of the law there shall no flesh be justified in his sight ;
*< for by the law is the knoM'ledge of sin," and again, "^ Therefore ve

AND IMPUTATION. 7d

<^ conclude that a man is justified by faith without the deeds of the
" law." And, as if to show that he intended precisely that law which
was a separating wall between the Jews and Gentiles, he adds ; " Is
" he the God of the Jews only ? is he not also of the Gentiles ? Yes,
" of the Gentiles also : seeing it is one God who shall jv.stify the cir-
" cumcission by faith and the uncircumcission through faith. Do
" we then make void the law through faith ? God forbid ; Yea, we
" establish the law." Those ceremonies indeed could not take away
SU1, " Which were a shadow of things to come ; but the body [or
" substance,] is of Christ." (see Ro. 3. 20j 28, to 31. Col. 2. 17.)

But after all the great change which was made, which was indeed
great, from the shadow to the eubstance, christians are hot left with-
out law, even the sarrie eternal law of love ; " Being not without law
" to God but under the law to Christ. ( 1 . Cor. 9. 21.) " Now w here
" no law is there is no transgression ; for sin is the transgression of the
" law ;" if therefore, the law doth not remain in full force, after the
abolishing of the Jewish ritual, no sin could be committed. But it
is true of those who have received the christian faith as well as others
that, " Whosoever cbmmitteth sin transgresseth also the law ; for
" sin is the transgression of the law." (Jno. 3. 4.) But the necessity
of a change from the shadow to the substance was indispensable ;
for as it then Avas in the hands of the Levitical priesthood, it made no-
thing perfect, there was by it no salvation, and the best they could do
was to look forward to something to come, depending on the pre-
mises. For had not this been the case there had been no need for
Clii'ist to have come in another order of priesthood ; as feaith the apos-
tle, " If therefore perfection were by the Levitical priesthood (for
" under it the people received the law,) what further need M'as there.
" that another priest should arise after the order of Melchisedec, and
" not be called after the order of Aaron ? For the priesthood being
" changed \^fiifati9(,usir]i, transposed] there is made of necessity a
" change [,u3rar;6>r3i4, transposition] also in [of] the law." (Heb. 7.
11,12.) Thus the law v/as trajisfered from Aaron to Jesus Christ;
and in him the substance appears, the law is perfectly kept aisid the
promises are fulfilled, and they who were excluded from salvation
and the inherittlnce of the promise for the time being, may come for-
ward and receive the promise. For the law gave no uiherilance ;
although it bore witness to the promise which v^^as made long bM^ore,
and the righteousness of God for justification, and served as a sha-
dow of good things until the substance should come, even Christ in
whom the promise is fulfilled to all who believe in him with obedi-
ence, v/ho walk not after the flesh but after the Spirit. " For if the
" inheritance be of the law, it is no more of premise : but God gave
" it to Abraham by promise. Wherefore then serveth the law r it
" was added because of transgressions, till the seed r>hould come to
" whom the promise v/as made ; and it was ordained by angels in the
" hand of a Mediator. Nov,' a Mediator is not a Mediator of one;
" but God is one. Is the law then against the promises of God.
" God forbid : for if there had been a law given which could have
'' given life, verily righteousness should have been by the lav/. But

K

74 OF JUSTIFICATION

" tiie scripture hath concluded all under sin, that the promise by faith
" of Jesus Christ might be given to them that believed. But before
^' faith came we were kept under the law, shut up to the faith which
« should afterwards be revealed. Wherefore the law was our school-
" master pointii;ig to Christ, that wc might be justified by faith.
" But after that faith is come we arc no loi^ger under a schcol-mas-
" tor. For ye are all the children of God by faith in Christ Jesus."
" But now without the law, the righteousness of God is manifested,
" being witnessed by the law and the prophets ; even the righteousness
" of God through the faith of Jesus Christ, unto all and upon all
♦' them that believe." (Gal. 3. 18, 26. Ro. 3. 21, 22.)

If therefore we find the apostle speaking of" Knowing that a man
" is not justified by the woi'ks of the law, but by [or Greek, except
" through] the faith of Jesus Christ;" (Gal. 2. 16.) wc may readily
understand v/hat those rejected works are, and what is that faith of
Christ through which a man is justified; that v;hich acknowledges
Christ Jesus as an example and a leader, and follows him, yielding
punctual obedience to him in all things, and finds justification to the
soul in so doing ; not in yielding obedience to a law of ceremonial
and carnal commandments which have no part in Christ, but the law
of faiti), the law of the spirit of life in Christ Jesus, and in walking
not after the flesh, but after the spirit.

From this view of matters we may learn what is to become of the
doctrine of imputation, or the justification of one by the righteous-
ness of another. It is indeed remarkable that such a multitude of
people should so strenuously adhere to such a doctrine as that of the
rigliteousness of Christ being imputed to them for their justification,
■when no such fact is proved, or even once named, in the scriptures
which they claim as the rule of their faith and practice. And though
ir is never oriCe named, in the revelation of God, they maintain that
the oriy ground of any man's justification and acceptance with God,
is the ligliteousncss of Christ imputed to him. But they say it is a
fair and necessary consequence of what the scriptures plainly teach.
Although the phrase, rigktecusne&s of Christy is not found at all in
the scriptures, I have ncJ-objcction against the phrase, provided it be
understood and used according to the law of the faith of Christ. But
it must appear very remarkable that God should build, or rather
be said to build so great a work as the justification of all his people,
on a ground which he hath never once explicitly taught, or even
named.

But it is said the righteousness of God is named, that Christ is
God, and that which is imputed to those who believe, for their jus-
tification, is the right cousncus of God by faith in Jesus Christ. I have
no objection to offer against the righteousness of God being the
righteousness of Christ, and also being the righteousness of his peo-
ple, by wh.ich they are justified. But unhappily for that cause, the
righteousness of God is never in revelation, said to be imputed to any
manor any order of people, for their justification, or for any thing
else. And on what principle can any man be benefited by the right-

. AND IMPUTATION- rs

eousneSs of Christ, Unless he possess it in reality and not by impu-
tation, and then the character will appear in proper colors accord-
ing to the teaching of the beloved apostle John, (l.Epist. 3.7.) « He
" that doeth righteousness is righteous, even as he is righteous :" on
the very san\e principle. And v/hen Paul speaks of the righteous-
ness of God without the law, being manifested, which was witnessed
by the law and the prophets, even the righteousness of God by faith
in Jesus Christ, it is to, and upon all them that believe ; (Ro, 3. 2 1,
22.) it is shcvm or manifested to them and seen upon them. Now
waat righteousness can be seen or manifested upon believei's ? the
imputed righteousness of Christ, or their own obedience ? Some
may say it is their own obedience as a proof of the imputed right-
eousness of Christ. But how is this to be proved ? the apostle saith
ii is the righteousness of God, through the faith of Jesus Cnrist, the
very same righteousness manifested to them and upon them all.
The natural construction is, that having received the faith of Christ
they obeyed as he did. And what is the righteousness which was
witnessed by the law and the prophets ? It is said to be by faith ;
and no doubt ; as one of the prophets hath it, that "The just shall live
" by faith," and he is truly a just man v/ho hath a good faith and
obeyeth it. He shall live. But the righteousness witnessed by the
law and the prophets was also by obedience, and abundantly more so,
as those may see who consult them.

For the solitary text to be found in the prophets so emphatically
used by the apostle, cannot support the doctrine of life or justification
by faith without obedience, or by the righteousness of Christ imputed.
It is the just man who lives by his faith ; not the unjust, he disobeys
and makes shipv/reck. But the just man lives by his faith, not hold-
ing it as an accult principle, but as the rnoving spring to his obedi-
ence, as the farmer or mechanic lives by his art, by occupying it.
He is faithful, stable and true. This is all contained in the Hebrew
word [utJIOn] used by the prophet and not excluded from tiaat of
the apostle, and is all of the nature of the chiistian faith.

But the doctrine of justification by tho righteousness of Christ im-
puted to believers is maintained, on principles which are counted
sufficient to support it. Such as. That he is our surety to God. That
in that character he paid to God for us the debt which we owed — -sa-
tisfied divine justice for our offences — suffered the penalty oi the law
wluch we had incurred, in his own peri5on and in our room, and the
like. ■ •

This subject has been so abundantly treated on for ages, in its dif-
ferent branches, that it v/ould not comport with the design or limits
of the present v/ork to notice the half of what hath been said, or of
the arguments used on each side of the question. I intend to pay
some attention to the principal grounds on which the doctrine is sup-
ported, to show in as plain language as possible that they will not
stand. That Christ sustains the glorious character of Redeemer and
Mediator between God and man is not to be disputed, and that he is
the true and onlv medium of access to the Father is also true. But

76 OF JUSTIFICATION

that he was our surety to God, to pay in our room that debt in which
we had failed, so as to release us from the payment, is quite another
matter, unsupported in the scriptures.

Jesus is once called the surety of a better testament (Heb. 7. 22.)
and this he was in the character of Mediator. Now let us in-
quire, in a covenant, testament or any instrument of promise or obliga-
tion, wherein a surety is advisable: Who gives the surety and for whose
satisfaction and safety is he given ? Doth the obligor give the surety
to the obligee, for his safety aiid satisfaction ? or doth the obUgee to
the obligor I Not the obligee to the obligor, but the obligor to the
objigce, or the testator to the legatee. 'Ihus a man who executes
a bond furnishes security that he v.ill perform the obligation, or ccn-
teiits of that bond. Now the question is. Who is the author of tbat
better testam-ent, or covenant ? God or man ( If man be the author
and Jesus the Mediator or security, between the two, no doubt
but he isrnan's surety to God, a sponsor to God on man's behalf, tl at
man will perform what he hath therein promised. But the new and
better covenant did not originate in man, God is the author, pi his own
free grace ; not of works lest any man should boast. If then Gcd
is the author of that better covenant or testament ; and he hath
therein made promise to do certain things for man, God is the obli-
gor ; consequently he gave the security, and Jesus in the character
of Mediator, is God's surety to man, that God will perform what hq
hath promised. And to this agree th^ words of the apostIe,(Ro. 15.
8.) "Now I say, that Jesus Christ was a minister of the civcumcis--
sion for the truth of God, to, confirm the promises made to the fa-
thers." And in every other character which he sustains, pertaining
to the office qf Mediator, he is given of God to the people. Thus
" Behold, I have given him a witness to the people, a leader and a
" cosTtmander to the people." (49, 8.) " Whom God hath set forth
^' a mercy seat, through faith in his blood, to declare his righteous-
" ness." (Ro. 3. 25.) Thus by this plain and faniiiiar statement, it is
evident,, that .Tcsus Christ hath not at all done what is so often ascii-
bcd to him in the character of surety of ihe better testament. And if
v/e consider Christ as the advocate with the Father; whether we
iise the word advocate, from the latin word advoco, to call to, or re-
tain the greek v.'ord paraclete, from ;iapftxa\tu [paracaleo] to ex-
hort, or comfort, it amounts to the same thing, he is given of God to
the people to exhort, call and encourage them to come to God, in
full confidence of his being as good as he hath promised. Thus he
is a mediator between Gcd and man, an advocate v> ith the Father,
calling tliem to come to God, and an exhorter and comforter with the
people, encouraging them to come, and .showing thcrn that the way
is open, and making intercession for them. " Now tl e Lord is that
';' spirit ; and where the spirit of the Lord is there is, liberty." " Like-
" wise the spirit also helpeth our infirmities ; for we know not what
" we should pray for as y/e ought ; but the spirit itself makethinter-
" cession for us -with groanings which cannot be uttered. And he
«• that searcheth the hearts knowcth what is the mind of the spiritj

AND IMPUTATION. 77

(* because hemaketh intercession for the saints according to God,"
(2Cor. 3. 17. Ro. 8 25, 27.) and answerable to the order of hisM'ork.

For Christ to have paid to God in our room the dc'jt which we
owed to him, or to his law, so as to release us from paying the same,
would have been a poor business for us, as v/ell as a poor errand in-
to the world, for him. To have released us from the obligation and
duty, and consequently to have deprived us of the privilege of loviiig
God and serving him. For we have before proved that love is the
fulfilling of the whole law.

As for satisfying divine justice for our offences and paying the
penalty of the divine law, we read of no such matters in tlie holy
scriptures, we are therefore under no obligalion from that quarter
to believe them. We read of satisfaction in one part of those scrip-
tures which speak of Christ and his sufferings and vvorks ; but it is
not relating to any satisfaction made by him to God in our room, but
to the satisfaction which he v/ould take in seeing the fruit of his own
labors. " He shall see of the travail of his soul and shall be satis-
fied" (Isa. 53. 10.) What Jesus Christ did for us, on our behalf,
and for our salvation, he did on quite another principle than to pay
our debt, or to suffer the penalty of divine law, or to satisfy divine
justice in our room, or to appease an angry God or offended justice,
or the like, (for these all mean one thing,) to release us from any
obligation, by vicarious sufferings or proxy payment.

J^or what fiurfiose then did Christ come into the iuo7-ldf and do and
aujff'.r all that he did ? This is an important question, and worthy of
3. sober reply. It coirsprehends the whole of that relation which
Christ bears to God oxid to men as Mediator between them both.
The following particulars are proposed to give satisfactory informa-
don on this subject

He came to reveal the Father to men. " No man hath seen God
" at any time ; the only begotten Son, who is in the bosom of the
" Father, he hath revealed him." (Jno. I. 18.) " He that hath seen
me hath seen the Father." (14. 9.) The true knowledge of God
was not with men, but he is revealed in Christ, W^ho is the bright-
ness of his glory and the character [the express image] of his exist-
ence. (Heb. 1. 2.) By this revelation, men are taught what God is,
p,nd how far they are fallen from their original rectitude ; for as man
was created in the image of God and to be the glory of God, and
had fallen by sin, God sent another, a second or a new man, in his
own image 77iore decphj expressed^ to be the beginning of a new
creation, in whom to recover man from his fall and restore him to
favor and fellowship in a more happy condition than at the fii-st.

He came to open the new and living way ; a way before un-
known, and containing in it true and eternal life, being infinitely pre-
ferable to the ministration of death and condemnation which was be-
fore. " But if the ministration of death, written and engraven in
« stones, was glorious, so that the children of Israel could not sted-
" fastly behold the face of Moses for the glory of his countenance ;
«' which glory was to be done away ; how shall not the ministratiom

rg oF JUSTIFICATION

*' of the Spirit be rather glorious ? for if the ministration of condem-
" nation be glory, much more doth the ministration of righteousness
" exceed in glory." (2 Cor. 3, 7, 8, 9.) " Having therefore, breth-
ren, boldness to enter into the holiest by the blood of Jesus, by a new
and living way, which he hath consecrated for us through the vail,
that is to say, his flesh, and having an high priest over tiie house of
Ciod, let us draw near with a true heart, in full assurance of faith."
(Heb. 10. 19, Sec.)

And as he came to open the new and living way, he also came to
be our example, tliat avc should walk m his steps." « But if, when
" ye do well, and suffer for it, ye take it patiently, this is acceptable
" v/ith God. For even hereunto were ye called : because Christ
" also suffered for us, leaving us an example that ye should follow
*' his steps." (I Pet. 2, 20, 21.) " If any man wnl come after me,
'» let him dciiy himself, and take up his cross daily, and follow me."
♦' And he that doth not take up his cross and follow after me, is not
*' worthy of me." (Luk. 9. 23. Matt. 10. 38.) Thus he is our fore-
runner, the author and finisher of our faith, the first who introduced
it into the world, and the first who perfected it by obedience. For
as the faith of Abraham was made perfect by works, so is also the
faith of Jesus Christ made perlect in obedience ; as well as that of
all christians, who are called to " Lay aside every weight, and the
" sin vvhich doth so easily beset us, and run with patience the race
" which is set before us. locking to Jesus the author and finisher of
" faith ; who for the joy that was set before him, endured tliC cross,
" despising the shame, and is set dov/n at the right hand of the
" throne of Gcd." (Hcb. 12.12.) Thus for our benefit became
to set us the example cf denying self and doing tne will of God.
*' Him that cometh to me I will in no wise cast out. For I came
" down from heaven, not to do mine own will, but the will of him
*' that sent me." (Jno 6. 37, 38.)

He came into the world that men might be saved and have eter-
nal life through him. " For the Son of man is come to seek and to
" save that v/hich is lost." " For God so loved the world, that he
" gave his only begotten Son, that whosoever believeth in him should
" not perish, but have everlasting life. For God sent not his Son into
" the v/orld to condemn the world ; but that the world through him
^' might be saved." (Luk. 19. 10. Jno. 3. 16, 17.)

He came to reconcile the world to God, by revealing God to men
and showing them the terms of reconciliation, to wit, " That God
" was in Christ reconciling the world to himself, not imputing
"^ their trespasses unto them." (2 Cor. 5. 19.) This is the subject
in relation to which thei-e has been so much darkness in the 'world of
professors, so much error, and much contention, supposing that God
in Christ, or through him, was reconciled to the world, contrary to
the language of the scripture, instead of the v.orld being reconciled
to him ; which v/ould mean, if any thing, either tliat God had through
Christ become an approver of man's ways, corrupt and sinful as they
■gie, liT else, that God had b»en so angry at sin and siiiners as to put

AND IMPUTATION. 79

hirn out of his proper element, and make him unwilling to receive
the returning sinner until he had spent his vengeance on the siniier
cr his substitute ; which having done on Jesus Christ, he beccmes
calm and can be approached by a returnipg penitent, v/hom he now
receives with the utmost complacency. But these tilings are incom-
patible with the perfections of God, and not worthy to be imputed
to him. The scripture is plain enough that men through Clirist are
reconciled to God, aiid are then at peace with him ; and that esta-
blishes peace between the God of peace and men of peace.

The same is true of the word atovepient,. v.'hich has commonly
been understood as applied to God, the effect of a pacifying satisfac-
tion, to appease his anger, when the scripture so expressly declares
that ive have received it, and also shows that atonement is the same
as reconciliation. " For if, when we wei-e enemies, we were recon-
*' cilcd to God by the death of his Son; much more, being reconciled^
" we shall be saved by liis life. And not only so, but v/e also joy in
" God through our Lord Jesus Christ, by whom we have notv re-
" ceived the atonement or reconciliaCio7i/' (R.o. 5. 10, 11.) This
connection is a testimony for the English reader, that the atonement
here said to be received is the same as reconciciation, that is, the ef-
fect or fruit of the death of Christ, or being reconciled to God, as
mentioned in the former clauses. The Greek word also here r^ri-
dered atonement is 'pi-oj>ev\y rendered hy rcconcUiation. (Ro. 5. Jo
11.) And by whichever word it be rendered, it is evidently that
which must take place in the creature, for God is imchangeably the
same. And that change, or reconciliation, must also he in reality ;
not by imputing the righteousness of another ; the scriptures mak<'
no mention of any such thing in the case. (Sec B. W. Stone's Let-
ters on Atonement.)

He came to be the end of the law for riglrteousness to those who
believe in him. That is, to put an end to the Mosaic law, by fuifiiiing
it in himself and showing the people how to be righteous without iti
by believing in him, confessing him, and doing the will of *God as he
did, and thus becoming their sacrifice and thcii' righteousness, as it is
■written, « And this is the name whereby he shall be called The
« Lord our righteousness." (Jer. 23. 6.) « For Christ is the
" end of the law for righteousness to every one that believeth. For
" Moses describeth the righteousness which is of the law, that the
" man who doeth those things shall live by them. But the riehteous-
« ness which is of faith speak eth on this wise—That if thou shalt con-
" fess with thy mouth the Lord Jesus, and shalt believe in thine heart
« that God hath raised him fi-om the dead, thou shalt be saved." (Ro.
10. 4. 5, 9.) Thus Christ is the end of the law for righteousness to
those who believe in him and confess him, " But now without the law
« (according to the order of the Greek text,) the righteousness of
« God is manifested, being witnessed [or more properly testified] by
« the law ijnd the prophets ; even the righteousness of God by the
<' faith of Jesus Christ, unto all and upon all them that believe." (Ro.
3. 21, 22.) And that he is the end of the law for righteousness io

80 0? ^US^riinCATIOK

those who believe, not merely by offering himself a sacrince, or sin-
offering to God in their rooni, but by doing the will of God as it
ought CO be done and so becoming an example and establishing that
which should supersede the law, is evident from very pointed lan-
guage of the apostle, where he speaks particularly on that subject,
and quotes the words of David in the fortieth psalm, with literal
application to Christ as doing the thing here contended for. " For
" it is not possible that the blood of bulls and of goats should take
♦' away sins. Wherefore, v/hen he cometh into the world he saith,
" Sacrifice and offering thou wouldest not, but a body hast thou pre-
" pared me : in burnt offerings and sacrifices for sin thou hast had
" no pleasure : then said I, Le, I come (in the volume of the book
*' it is written of me) to do thy will, O God. Above, when he said,
" Sacrifice, and offering and burnt offerings, and offeiing for sin, thou
" wouldest not, neither hadst pleasure therein ; (which are offered by
" the law;) then said he, Lo, I come to do thy will, O God. He
" taketh away the first, that he may establish the second. By the
" which will we are sanctified, through the offering of the body of
" Jesus Christ once." (Heb. 10. 4, to 10.) Thus expressly it is
stated what he established as the second, to succeed the law of sacri-
fices which was first, that is, doing the will of God. And then the
whole plan is according to the words of Christ before. (Matt. 7. 21.)
" Not every one that saith unto me. Lord, Lord, shall enter into the
" kingdom of heaven ; but he that doeth the nvill of my Father who
" is in heaven." If then Jesus and his apostle preached the true
gospel, if they understood what it is, and are safe guides to eternal
life, this is the way — To do the will of God after his example, and
influenced by the faith that is in him:, the first, as well as principal
leader and pei'fecter of faith. And though it is also said that he
offered a sacrifice for sins, the connection and effect show, that this
is not contrary to Avhat is here contended for, but that he offered him-
self as a sin-offering to the people, and to God as their example and
leader, and 'thus the effect was produced in the people, while he, as
their forerunner, gave himself an offering and a sacrifice of a sweet
smelling savor to God. " And every priest standeth daily rninister-
" ing, and offering oftentimes the same sacrifices, which can never
" take away sins ; but this man, after he had offered one sacrifice for
" iiins, forever sat down on the right hand of God ; from henceforth
" expecting till his enemies be made his footstool. For by one offer-
♦'• ing ho hath perfected forever them that are sanctified." (v. 1 1 to
14.) Instead of the various and repeated offerings of the levitica!
priesthood, one offering, in the true head and leader of his people,
was sufficient, for the perfecting of himself and of all those who are
finally sanctified, who are all those who perseveringly walk in the
same narrow, new and living way which he bath consecrated. Hence
the apostle exhorts ; " Having therefore, brethren, boldness to enter
«' into the holiest by the blcod of Jesus, by a new and living way,
* v/hich he hath consecrated for us through the vail, that is to say>
*' his flesh ; and having an high priest over the house of God, let ue

AND IMPUTATION. 81

« draw near with a true heart, m full assurance of faith, havinsj our
" hearts sprinkled from an evil conscience, and our bodies washed
" with pure water." Then after some awful admoriilious and warn-
ings to those who had believed, not to violate their faith, but to main-
tain their conhdence with perseverance, he concludes ; " Now the
" just shall live by faith : (not the unjust, or sinful ; ) but if he [the
*' just; for the words any vian^ arc not in the Greek text; if he] dravj
" back^ my soul shall have no pleasure in him. But we," he couli-
nueth, " are not of those who draw back to perdition; But of them
" that believe to the saving of the soul." Why so ? because we have
any exclusive gift of faith, or peculiar privilege ? By no means ; but
because we persevere in faith and the righteous use of it, continuhig
to be just men, having gamed that power by the gospel, as we also
exhort others to do. Let these things suffice at present, to show
how Christ is the end of the law to believers ; not by olfcring up
himself a sacrifice as our surety or substitute, but by consecrating
for us, through his flesh, and by his own example, a nev.^ and- living
way, to do the will of God as the second, the sicbstance, to supersede
the first, the unprofitable shadows of the law. " For such an high
" priest became us, who is holy, harmless, uudefiled, separate from
" sinners, and made higher than the heavens ; who needeth not daily,
" as those high priests, to offer up sacrifice, first for his own sins, and
" then for the people's ; for this he did once, when he offered up
" himself" [Heb. 7. 26, 27.] In this the pre-eminence and perfection
of his sacrifice are clearly manifest, because one ofiering Avas suffici-
ent, instead of the continual offerings'of otiier priests.

Jesus Cnrist came into the world to give his life a ransom for many,
even for all who will receive and obey him, as it is written ; ," Even
" as the Son of man came not to be ministered unto, but to miriister,
" and to give his life a ransom for many." " Who gave himself a
" ransom for all, to be testified in due season." " That he by the
" grace of God should taste death for every man." [Matt. 20. 28.
1 Tim. 2. 6. Heb. 2. 9.]

He came into the world, lived and died, to be the leader and cap-
tain of salvation to his people, to lead them through the Vi arfajc
against sin, to final victory. " Behold, I have given thee for a witness
" to the people, for a leader and commander to the people." <' But
*' we see Jesus who was made a little lower than the angels foi *ic
" suffering of death, crowned with glory and honor ; tlmt he by the"
*' grace of God should taste death for every man. For it became
" him, for whom are all things, and by v/hom are all things, in bring-
" ing many sons to glory, to make the captain of their salvation per-
" feet through sufierings. For both he that sanctificth, and they who
" are sanctified are all of one : for which cause he is not ashamed
*' to call them brethren ; saying, I will declare thy name among my
"brethren; in the midst of the church will I sing praise unto thee.
« And again I will put my trust in him." [Isa. 55. 4. Heb. 2. 9. &c.]
A leader, worthy to be trusted ; because he would never lead in any
wrong or forbidden path, and would never give ground to hi'^' ene^-

I.

82 OF JUSTIFICATION

mies, but endured all things for the sal;e of those who ^^ ould follow
him. " FoY Christ also hath once suffered for sins, the just for [or
" by] the unjust that he niig;ht lead us to God [so in the Greek,] be-
*' ingput to death in the ilesh, but quickened lu the spirit." [l Pet.
3. 18.J In pcrfcct agreement also with his character as a leader of
the people, and given to them of God, for that purpose, to lead them
to him, he is the Mediator of the new testament, the surety of a bet-
ter testament on God's behalf, and for the benefit and satisfaction of
the people, as already shown. Thus he came to be in all things th.e
salvation of God to the ends of the earth, a light to lighten the Gen-
tiles and the glory of his people Israel.

Other particulars might be named, as his taking away, or bearing
the sin of the world, but all these are either included in thof e already
stated, or will be in those subjects yet to be considered in connection
with this. But in all these things, which comprehend the purposes
of his coming into the world, there is not a word of his righteous-
ness, or what he lias done and suffered, being imputed to believers
for their justification. Neither is there any prospect of any man's
being a partaker with Christ in his salvation and his glory, vmless he
first partake with him in his sufferings and death, unless he embrace
tlie same faith of Christ, ^to do the will of God, Avalking as he
walked. " For in that he died, he died unto sin once ; but in that
" he liveth, he livethunto God. Likewise reckon ye also yourselves
" to be dead indeed to sin, but alive to God through Jesus Christ
" our Lord." " For if we be dead Avith him, we shall also live with
" him : If we sufler we shall also reign with him : if we deny him,
« he also will deny us." [Ro. 6. 10, 1 1. 2 Tim. 2. 1 1, 15.]

CHAPTER VIII.

T/ie sjihject continued^ by inquiring inio the nature mid design of the
death of Christ, and whether it is im/ittfcd to ns for jnstif cation.

BUT it will be alledged that if we inquire directly into the pur-
poses and effects of his death, we will find the doctrine of justifica-
tion by the imputed righteousness of Christ, well supported. We
shall therefore inquire into his death in relation to those poiiits, or
Avhy it v.as necessary for him to die. And seeing he became man,
and was subject to the ordinary infirmities of humanity, it was neces-
sary in the order of things that he should ^experience the dissolution
of the animal life, by putting off the earthly man, and should pass
into glory as the proper forerunner of his people, an.d that his victory
and triumph should be proclaimed for the encouragement of others
to come forth in his name to the same reward. " Ought not Christ
" to have suffered these things and to enter into his glory ?" " Thus
" it is written, and thus it behoved Christ to suiTer, and to rise from
" the dead tlie third day ; and that repentance and remission of sins

AND IMPUTATION. ;;S

■<' should be preached in his name among all nations." (Luke 24-,
26, 46, 47.)

It was necessary he should die to confirm the new covenant, that
is, the testament or will, and secure the inheritance, according to or-
der, to the heirs of the promise. Thus it was necessar)^, not only
that he should live a minister of the circumcission to confirm the pro-
mises made to the fathers, but also, as no testament or will is con-
firmed until after the death of the legator, and as it was impossible
for God to die, but possible for his surety of the better testament,
who was made a little lower than the angels for the suffering of
death, it was necessary that he should die, that by his death he
might confirm the legatees in the possession of the inheritance ;
:iaving faithfully kept the covenant himself, and never forfeited the
right of inheritance to his seed. " And for this cause he is the medi-
•< ator of the new testament, that by means of death, for the rcdemp-
" tion of the transgressions under the first testament, they who are
'• called might receive the promise of eternal inheritance. For
" where a testament is, there must of necessity be the death of the
" testator. For a testament is of force after men are dead : other-
" wise it is of no strength at all while the testator liveth. ^Vhere-
'' upon neither the first testament v/as dedicated without blood."
(Hcb. 9. 1 5, to 18.) But this was only a shadow or sign for the time
then present. Foi' the first testament was imperfect, so that tlic
transgressions which were under it could not be redeemed, that is,
done away, and the people redeemed from them. For in that testa-
ment there was no real death of the testator, all things Ijeing in sha-
dows ; no real testator had ever appeared, capable of the suffering
of death ; neither had any been found to condemn sin in the true
seat of it, the flesh, and set the example of dying to sin and living to
God, as Jesus did, putting his people on the true line, accoi'ding to
the law of the spirit of life, to come into the possession of the pro-
mised inheritance. But when Christ thus appeared as the mediator
of the new and better testament, he consecrated the new and living
way through the vail, that is to say, his flesh, and put the heirs on the
safe way to the inheritance, redeeming them from all their trans-
•gressions, and then confirmed the whole by his death.

It was necessary that he should die, and \isit the dark abodes of
departed spirits, and return again amongst the living, that his trium-
phant victory over death and sin might be made knoMU to all, his sal-
vation proclaimed, and his government established as head over all
things to the church. " For to this end Christ both died, and rose,
*■<■ and revived, that he might be Lord both of the dead and living."
" For, for this cause was the gospel preached to the dead also, that
" they might be judged accorcUng to men in the flesh, but live ac-
" cording to [the purpose and work of] God in the Spirit;" accord-
ingly the quick and the dead shall all be judged by one judge and
on the sanie principles.

The learned Macknight, of Scotland, seems to have been com-
]-)elled, by the irresistible force of literal truth, to translate j'sxpotj-,
£necrois] correctly, the dead, which, as it would seem, to avoid giv-

S4 OF JUSTIFICATION

ing' support to the Roman catholic doctrine of pjui-gatory, or any otlier
prospect of the s^ospel's being a remedy for sonls out of the earthly
tabernacle, (Avhich last idea the simple and natural translation con-
firms,) he has given a very unnatural and forced translation, or rather
construction of the v/hole together, to compel the phrase, the dead^
to mean in sin, notwithstanding the evident contrast stated by the
words of the apostle, between the dead and those in the flesh, which
by such a construction is lost. For it is remarkable that the apostle
in the whole of this discourse hath used the term fiesh^ in one uni-
form sense, meaning the animal body. And as though he proposedly
avoided the confusion of ideas which would arise by using the same
Vv^ords in different meanings, he hath used these two phrases, lusts of
vien^ and vydl of the Gentiles, to express the evils commonly ascrib-
ed to the flesh.

But the words of the apostle Paul are not to be omitted, which
sei've as a farther elucidation of this subject. For concerning Christ
he ;^aith ; " And, being found in fashion as a man, he humbled liim-
" self, and bccan\e obedient rmto death, even the death of the cross :
" wherefore God also hath highly exalted him, and given him a name
'' which is above every name ; that in the name of Jc^us Christ cve-
" ly knee should bow, of those in heaven and those on earth and those
" under the earth ; and evciy tongue confess that Jesus Christ is
" Lord, to the glory of God the Father." (Phil. 2. 8 to 11.) The
Greek word translated things, in our English Bibles, is so translated
without reason ; which may easily be perceived by the common
reader, because inanimate and unconscious beings are not expected
to bow the knee in the name of Jesus. This is only expected of
those Mdio are capable subjects of his salvation, or of the contempla-
tion of his character and works. This text therefore, irresistibly re-
lates to the worship paid to him and to God in his name by the inha-
bitants of heaven and of earth and of those under the earth, that is,
of those who have departed from the material body, which they have
loft in the earth, but have not ascended to heaven, having not yet
been saved.

He died to set forth and recommend the love of God to a dying
"\^'orld of men for their salvation, and to engage them to follow him
and live to him who died for them. " But God hath commended
'' his love towards us, in that while we were yet sinners, Christ
" died for us. Much more then, being now justified by his blocd,
" we lyhall be saved from wrath through him. For, if when we were
<' enemies, we were rccoriciled to God by the death of his Son;
•' much more being reconciled we shall be saved by his life;" if we
■make it cur otvn by living as he lived. <' For the love of Christ
" constraineth tin ; because we thus jiidge, that if one died for all,
" then were all dead ; and that he died for all, that they wlio live
•' should not henceforth live to themselves, but to him who died for
*• tlicmand rose again." (Ro. 5. 8,9. 2. Cor. .'5. 14, 15.)

'I'hesc things comprehend the purposes and effects of the death of
Cliristin general terms. They might be stated in a number of dif-

AND IMPUTATION- S5

ferent manners according to the variety of language need iu the
scriptures, to express, by various piirases, one and the same tliiug.
But to notice all these expressions distinctly would be uimtcessaiy.
JNIy purpose is to satisfy and convince those Avho are in reach of the
truth, that there is no such doctrine, as that of justification by the
imputed righteousness of Christ, contained or supported in the scrip-
ture account of the purposes and effects of his coming into the world
and dying. But it may be alied^^ed that although the point cannot be
proved by considering the subject in general terms, it can, by de-
scending to particulars, and that there are a number of concise and
well expressed arguments contained in plain scriptures, which have
liot been introduced, by which it can be confirmed. We shall now
have recourse to these, after once more reminding the reader of the
iinaccountableness, not to say the injustice of the notion, that Gcd
should fix the justification or final salvation of men, on that ground,
which is not once named in all the revelations which he hath made
on those subjects : that is, justification by the imputed righteousness,
of Christ as their surety, to pay their debt to law and justice in their
room. We have seen that no such character belongs to Christ, con-
sequently the fabric which is built on it must fail. But let us pro-
ceed ;

" Christ died for the ungodly," and " While we were yet sinners
Christ died for us." (Ro. 5. 6,'8.) " Chiist hath suffered for us in
the flesh." (1 Pet. 4. 1.) Hence it is concluded, that he died as a
surety or substitute in our room and stead. And it is fiirther argued,
that the preposition " for" [t^ttp] signifies " in the room arid stead of"
If that be true, then Christ diecT [t;Tf p] in the room and stead of our
" sins that they might not die but be saved ; for it is written, " That
Christ died for [v.-trp] our sins." (1 Cor. 15. 3.) But this conse-
quence is not only false, but too absurd to be admitted. The argu-
ment therefore, from which it is fairly drawn, that is, that " for,"
[v/tfp] necessarily signifies " in the room and stead of," is false. But
the apostle hath stated the nature and design of Christ's suffering for
us, for our sakes, on our account, or in our cause, that Ave might fol-
low his example ; " For even hereunto Mere ye called : because
" Christ also suficred for us, leaving us an example, that ye should
" follow his steps." (1 Pet. 2. 21.) Thus while believers are engag-
ed in the cause of Christ as he suffered for them, they also suffer for
him. " For to you it is given in the behalf of Christ, [v^vp Xptj'«]
" not only to believe on him, but also to suffer for his sake. Lr.-tfp
" avts'] Phil. 1. 29.) So in another place, the apostle, speaking of
the gospel, saith, " Whereof I, Paul, am made a mmister, who nov/
«* rejoice in my sufferings for [vrtfp] you, and fill up tliat which is
^ beliind of the affilctions of Christ in my fiesh for his body's sake,
" [vTiip TfS oco^aros- avtii'] which is the church." (Col. 1. 24.) And
John; " In him we have known love, because he laid down his life
" for [DJtsp] us: and we ought to lay down our lives for [aTtfp] the
" brethren." (Jno. .". IC.) These authorities arc sufiicient to show
'r> and all candid men, that the doctn-ine of Christ's dying for us and

S6 OF JUSTIFICATION

for our sins, contains in it no Ibuncktion for that of his dj'ing- in our
room and stead, or of vicarious obedience or sufferings, proxy pay-
ment, or surety righteousness, or the righteousness of Christ in any
other character imputed to believers, on any account imless by doing
as he did and being righteous on tlic same principle with liim. " He
that doetli righteousness is righteous even as he is righteous."

But another argument for justification by the imputed righteous-
ness of Christ, is that righteousness is imputed to them that believe.
Hence it is concluded, that this righteousness vi'hich is imputed must
be the surety righteousness of Christ. But we have before seen that
whatever righteousness is imputed, or whatever was imputed for
righteousness, was that which existed in the man, his own faith ac-
companied by obedience to the extent of what was required in every
case. Although faith alone will never save any man, or establish
any man in an abiding state of justification, it may introduce him into
the path. For he who believes the truth on sufficient evidence and
agrees to it in his heart, Avith determination to obey, has done all he
can do until something farther offers, he is therefore justified. Thus
Abraham's faith was counted, reckoned, or imputed to him for right-
eousness. But in v/hat spirit or practice was it imputed to him ? of
obedience or disobedience ? Not of disobedience but of obedience.
For v/hcn God commanded him to circumcise all the males in his
house, had he refused, or had he not from the time of believing
stood in the spirit of obedience to God as far as his duty was made
known, his justification had been null, and that which was imputed
to him for righteousness would not have been thus imputed. And on
the same principle of obedience was righteousness to be im])utcd to
Abraham's family, whether Gentiles or Jews. " For in Jesus Christ
'■' neither circumcission availeth any thing, nor uncircumcission ; but
" faith which workcth by love." And again ; " Circumcission is
" nothing, and uncircumcission is nothing, but the keeping of the
" commandments of God." (Gal. 5. 6. 1 Cor. 7. 8.) " For wc say
'•'■ that faith was reckoned to Abraham for righteousness, and he re-
" ccived the sign of circumcission, a seal of the righteousness of the
« faith T.-hich he had, being yet uncircumcised ; that he might be the
*' father of all them that believe, though they be not circumcised ;
" tliat righteousness might be imputed to them also ; and the father
*' of the circumcission, to them who are not of the circumcission only,
" but Avho also walk in the steps of that faith of our father Abrahami
" which he had yet being uncircumcised." (Ro. 4. 9, 11, Sec.) And
•what were the steps of that faith of Abraham ? Obedience ; w^hich
appears in every case, arid bij ivorks vjas faith made perfect. Deny
it if ye can. But " tic staggered not at the promise of God through
*' unbelief; but was strong in faith, giving glory to God. And being
" fullv persuaded, that what he had promised he was able to perform.
*' And therefore it was imputed to him for righteousness. Now it
*' was not written for his sake alone, that it was imputed to him ; but
*' for us also, to whom it shall be imputed, if wc believe on him that
" raised up Jesus our Lord froi;« t!ic dead ; who was delivered for

AND IMPUTATION. Sf

« our offences and raised again for our justification." (Ro. 4, 9, Sec.)
But in all this, where is there a word or a hint of any righteousness
of Christ imputed to any christian, of the Jews or Gentiles, to Abra-
liam or to us, or any thing else except the faith of each one, includ-
ing his obedience ? For who will venture to separate them ? Or if
obedience be denied to have any connection or availablcness in the
point of justification, after the apostle Paul hath said so pointedly
that the faith which availeth in Jesus Christ, is that which worketli
by love, and James, that by works a man is justified and not by faith
only, there is still nothing said of the righteousness of Christ being
imputed to any ; the nighest the whole account comes to it is, eacli
one's own faith, and not the faith, the obedience or righteousness,
of another. Now my faith is not the obedience or righteousness of
Jesus Christ, as my substitute or surety, neither was Abraham's.

But for what purpose, and on what principle, was he delivered for
our offences, and raised again for our justification? Not on the
principle of imputation, by transferring our offences to him I or his
righteousness to us ? for the revelation of God speaks of no snch
matter, either here, or any where else. But he v/as delivered for our
offences to rem.ove them and prevent or put a stop to them, by bring-
ing in everlasting righteousness, and making an end of sin ; and he '
was raised agam for our justification, that he might be our confi-
dence and our support in God, " / ivill Jiut mij trust in him ;" that
our faith and hope in God, and the execution of cur redemption in
Christ, might not fail, but have an inexhaustible treasure of evi-
dence and support ; " I foresaw the Lord always before my face ;
" for he is on my right hand that I should not be moved : therefore
" did my heart rejoice, and my tongue was glad : moreover also my
" flesh shall rest in hope, because thou wilt not leave my soul in hell,
" neither wilt thou suffer thine holy One to see corruption." And
all these things take effect on the principle, and according to the
plan of God's free grace, as stated by the apostle Paul. " But now,
" withovit the law, the righteousness of God is manifested (not im-
" puted,) being Avitnessed [or testified] by the law and the prophets ;
" even the righteousness of God through tlie faith of Jesus Christ,
" unto all and upon all them that believe : for there is no difference ;
" for all have sinned, and come short of the glory of God ; L>eing
" justified freely by his grace, through the redemption that is in Christ
" Jesus ; whom God hath set forth a propitiation [or mercy seat,
Greek, the place in which God appeared to show his glory and to
commune with the people] through faith in his blood, to declare
(not to work out and impute,) his (that is God's) righteousness for
*' the remission of sins, that are past ; through the forbearance of
" Gqd ; (not through the imputed righteousness of Christ ;) to de-
" clare, I say, at this time his righteousness, that he might (ha^-e
an opportunity to) be just and the justifier of him that beiicveth
** in Jesus," [or, as in the Greek, " of him that is of the faith of
«' Jesus, having the same faith with him." See Hcb. 2. 13., Acts 2\
25, 27, Ro. .'?. 21.26.] Thus he was raised for our justifiauion!

88 OF JUSTIFICATION

even he, " Who verily was fore-ordained before the foundation of
" the woi-ld, but was manifest in these last times for you, who by hinn
" do believe in God that raised him up from the dead, and gave hiru
" glory; that your faith and hope might be in God." ( 1 Pet. 1 . 20, 2 1 .)
And if we by him believe in God, it will be accounted to us for right-
eousness, provided we do not make shipwreck of our faith by put-
ting away a good conscience or neglecting obedience. Now a good
conscience depends on living honestly in all things ; which those who
put away, make shipwreck conceding the faith, and of course lose
their justification. (1 Tim. 1. 19. Heb. 13. 18.)

llux. faith vv'ithout obedience cannot justify any man. A man may
believe the truth of God, the doctrine of the gospel, the only way of
salvation, and be firmly persuaded of it, but have no intention of obey-
ing : such an one hath neither part nor lot in justification; his faith
will be imputed to liim for the greater condemnation ; such, in some
measure, were those rulers of the Jews, who believed on him but did
not confess him, because they loved the praise of men more than
the praise of God. (Jno. 12. 52, 52.) Simon the sorcerer be-
lieved, but was not justified. Devils also believe. It may be object-
ed that the faith of devils is not a proper ground of argument, to
prove that men may believe and not be justified, because of the
gospel's being offered only to men. But as the apcstle hath used it
1 consider myself safe, and the argument proper. James hath prov-
ed that a man cannot be justified without works ; and Paul, after all he
hath said of the necessity of the faith of Christ, and of its excluding
the works of the laAv, it is remarkable, hath never once excluded
obedience to the gospel ; nay, so far from it, that he uses believing
and obeyhig as synonymous terms, in one of his most particular de-
scriptions of faith. " But they have not all obeyed the gospel ; for
" Esaias saith. Lord who hath believed our report?" And this is not
all, in the conclusion of this same epistle, he hath finally concentrat-
ed the whole work and design of the gospel in obedience, not in-
deed to the outward ceremonies of the law, but to God in the
faith of Christ — the obedience of faith. " According to my gospel
" and the preaching of Jesus Christ, according to the revelation of the
" mystery which was kept secret since the world began, but now is
<' manifest and by the scriptures of the prophets, according to the
" commandment of the everlasting God, made known to all nations
« for the obedience of faith." (See Ro. 1. 16. Sc 16. 25, 26.) And
in his epistle to the Galatians, in v/hich he so firmly maintains the
faith of Christ in contrast M'ith the works of the law, obedience is
introduced as the graiid substance, Avithout which their faith and
standing v.ould all go to ruin. " O foolish Galatians who hath bc-
" witched you, that ye should not obey the truth, before whose eyes
" Jesus Christ hath been evidently set forth crucified among you.'*
Jesus Christ was set forth to them, as the object of faith, and tte
apostle looked for obedience. Tliey had believed with extraordinary
zeal and great blessedness ; but their turning away from the obedi-
ence of faith to that of the law, was making havoc of their faith.

AND IMPUTATION. 80

'' Are ye so foolish ? having begun in the Spirit, are ye now rnade
** perfect by the fl(»sh ?" In like manner also Peter considers faitii
and obedience as occupying the same place in union, putting the
disobedient in contrast with beiie-vers ; " He that believcth on him
" shall not be confounded." " Unto you, therefore, who belie-ve he is
" precious; but unto them who are disobedient, the stone which tiic
" builders disallowed, the same is made the head of the corner, and
" a stone of stumbling, and a rock of offence, even to them who
" stumble at the cross, being disobedient." (Gal. 1. 3. I Pet. 2. 6, ".)

Another argument in defence of justification by the imputed righ-
teousness of Christ, is grounded on such scriptures as these. " Surely
" he hath borne our griefs, and carried our sorrows: yet we did
<' esteem him, [paid attention to him,! stricken, smitten of God, and
" afflicted. But he was Avounded lor our transgressions, he was
" bruised for our iniquities : the chastisement of our peace was upon
" him ; and with his stripes [bruise, lieb.] we are healed. All v/c
" like sheep have gone astray; we have turned every one to his owa
" way ; and the Lord hath laid on him the iniquity of us all — for the
" transgression of my people, was he stricken — Yet it pleased the
" Lord to bruise him ; he hath put him to grief : when thou shalt
" make his soul an offering for sin ; he shall see his seed ; he shall
" prolong his days, and the pleasure of the Lord shall prosper in his
" hand. He shall see of the travail of his soul, and shall be satisfi-
" ed; by his knowledge shall my righteous servant justify many; for
" he shall bear their iniquities — Because he hath poured out his soul
" unto death ; and he was numbered with the transgressors ; and he
" bare the sin of many, and made intercession for the transgres-
" sors." " Who his own self bare our sins, in his own body on the
" tree, that we being dead to sm should live unto righteousness ; by
<' whose stripes [bruise, Greek,] ye were healed." (Isa. 53. 4, 5. kc.
1 Pet. 2. 24.) These scriptures contain the substance of the argu-
ments drawn from that class ; and from them we may infer the fol-
lowing propositions. That Jesus bore our sins — That he suffered
for, or by our sins — That he is the Mediator or Intercessor through
whom we obtain deliverance.

That Jesus bore our sins therefore is granted on all hands. And
he could not otherwise have been a suitable leader and Captain to
his people ; he could not otherwise have been a competent forerun-
ner and example to his people, whose steps we are to follow. Pie
could not, without bearing our sins, have been properly qualified to
commiserate our wretchedness, and minister suitable relief. *^ For
" it became him, for whom are all things, and by whom ai-e ail
" things, in bringing many sons to glory, to make the Captain of their
" salvation perfect through sufferings — Wherefore in all things it
" behoved him to be made like unto his brethren ; that he inight be
" a merciful and faithful high priest in things pertaining to (iod, to
" make intercession for the sins of the people — For we have not an
" high priest who cannot be touched with the feeling of our infirmi-
•'■^ ties ; but vras ia all points tempted like as we are, yet without

90 OF JUSTIFICATION

'' sin." He therefore had no sin of his oAvn ; but it behoved him
to bear ours, that a suitable fellow feeling and brotherhood might be
consununated between us; " For both he that sanctifieth and they who
are sanctified, are all of one ; for which cause he is not ashamed to
call them brethren." (Heb. 2. 10, 1 1. and 4. 15.)

But we shall enquire more pailicularly how he came to bear our
sins, and in Avhat respect he bore them. It was the doing of the
Lord, " The Lord hath laid on him the iniquity cf us all." Or as
the Hebrew text is, Jehovah Jiath caused the iniquity of us all to
meet in him^ (See margin cf Bibles,) that is, to intercept him. But
say the people. He imputed them to him as our substitute or surety,
and his sufferings and obedience will be imputed to us for justifica-
tion. This however is man's doctrine. The scriptures have not
slated any such matters. For the elucidation of this point, I will
give a concise descant on the above texts from the fifty-third of Isa-
iah, and illustrate them by other scriptures. The prophet saith,
" He is despissd and rejected of men; aman of sorroivs^ and ac-
" qiiainted with grief; and ive hid as it were our faces from hitn ; he
« was despised and we esteemed him not" [paid no attention to him.]]
Such is the natural enmity of this world against God, that he Avho
will serve God must be despised by this Avorld, and he also that will
be the friend of the world is the enemy of God. (Jas. 4. 4.) But the
prophet viewing, in the gift of prophecy, this man, as a man of sor-
rows and acquainted with grief, as his abiding condition of life and
not as a matter of an hour or a day— sorrows and grief, such as were
incident to the human race, only infinitely greater than in any other
man (For his -visage was marred jnore than anxj man, and his form
than the so7is of ?nen,J breaks out into this reflecticn ; " Surely he
" hath borne our griefs, he hath carried our sorrows ; (those death-
" ly burdens wliich belong to us sinners— he seems like one of us ;)
" yet we did esteem him, [paid attention to him] stricken, (or touched.,
*■• with our distresses) smitten of God (who sent him on this errand
" and in whose cause he suffered these things) and afflicted, (Little
" as we regarded him for his peculiar excellence.) But he was wound-
♦' ed for (through Heb.) our transgressions, he was bruised for
" ( Heb. through J our iniquities : the chastisement of our peace was
" zipo7i him ; (the very chastisement tijrough the enduring of which
*' we may find peace ;) by his stripes, (Heb. bruise) we are healed,
" (as fast as we suffer the same bruising for, or on account of sin
" which he hath suffered for, or through cur sins ; '< Because Christ
<' also suffered for us, leaving us an example that ye should follow
" his steps," " For he that hath suffered in the flesh hath ceased
" from sin." 1 Pet. 2, 21. and 4. I.) All we like sheeji }iave gone
astray, we have turned every one to his own way; tmd Jehovah
hath caused the iniqriity of us all to meet in hirn, [to intercept or
head him ; that he may experience the depth of our miseries.] He
was oppressed [or as it hath been understood and the Hebrew text
will well bear. It was exacted of him, that is, all the obedience, sub-
jection, humiliation and sufferings which God requireth of us, he

AND IMPUTATION. yi

also exacted of liim ; and very properly, as he undertook to be a
perfect example and faithful leader. Accordingly] he was afflicted^
yet he ofiened not his mouth : he in brotight as a lamb to the slaugh-
ter^ and as a shee/i before her shearers is dumb, so he opened not his
mouth, (but endured all these things in the most perfsct innocence,
and goodness. For he must necessarily come to death under the
burdens which befel him in opening and consecrating for us the new
and living v/ay in which alone the honor of God could be secured
in our salvation ; I say he must necessarily suffer death, under all
the ignominy and envious persecutions which they were to expect^
whose example he had undertaken to be, else his example had not
been consummately complete, as shown in it^ place. And he came
to death under all the burden of our sins, which he had bomc
through his life, as saith the apostle ; " Who his own self bare our
" sins in his own body on the tree, that we being dead to sin (as he was)
" might live unto righteousness ; by whose stripes [or bruise,] yc
"were healed. Being bruised as he was, and after his example."
(1 Pet. 2. 21,24.) He ivastak^-7i from prison and from judgment.
This is the same Hebrew particle liere renderedy)-o;?i prison ■xi.\iSfrom
judgment, which in a foregoing verse is rendered for our transgres-
sions andj^ur our iniquities, which I have rendered through or by as
being most correspondent to its comnaon use, and as most clearly
expressing the import of that scripture. The same particle is also
rendered by in the margin of the verse now before us, thus, " He ■
was taken away 6i/ distress and 3:/ judgment." The same also is
used in this member of the sentence, " For he was cut off out of the
land of the living ;" and in this also, For [byj the traiisgression of
my people was he stricke>r,[thc stroke was upon him.] (See margin.)
By the transgressions [or iniquities] of my people he was led to death
is the Greek version. And he made his grave with the wicked, and
with the rich in his death ; because he had done no violence, neither
was any deceit in his mouth}' The v/icked, such as Pilate, gave
him honor, and the rich, as Joseph of Arimathea ; such was the in-
Jiocence of his life, that many respected him and gave him an honor-
able bmying, according to the manner of the Jews. Yet Jehovah
was pleased to bruise him ; he hath put him to grief. He put him
into that very lot which he knew he could not fill without bejng bruisr
ed and put to grief; and especially because God dwelt in him ; for
that was the cause of the maltreatment which he received from
men. They hated him v/ithout cause ; and the reproaches of them
that reproached God fell on him. Yet this lot it behoved him to fill
10 the last extremity, or fail of consecrating the new and living way
ibrhis followers.

" Whe7i thou shah make his soul an offering for sin, he shall see
" his seed, he shall prolong his days, and the pleasure of Jehovah
f shall prosper in his hand." Who shall make his soul an offering
for sin ? God the Father ? And to whom shall he offer him ? To
himself, to spend his fury upon him ? Nay but to the people ; for
'v. t'liem the atonement is to be made ; in them reconciliation is to be

92 OF JUSTIFICATION

wrought ; in them justification must be begun and consummated.
" In this was manifested the love of God towards us, because that God
'* sent his only begotten Son into the world that we might live through
" him. Herein is love, not that we loved God, but that he loved us,
*' and sent his Son to be the propitiation for our sins." " And ye know
" that !ic was manifested to take away our sins — He that committeth
*' sin is of the devil : for the devil sinneth from the beginning. For
" this purpose the Son of God was manifested, that he might destroy
" [or dissolve] the works of the devil." (1 Jno. 4. 9, 10, and 3. 5, 8.)
Thus God put 'him among the people to be their captain, and to
make war against the devil, to resist him, to destroy him, and dissolve
his works, (as the summer distroys the winter cold, and dissolves the
frost and snow,) and lead tlicm to the victory ; thus he gave him to
the people to destroy satan and deliver them, although he knew it
wouid, and necessarily must, cost him his life, as well as all the other
suflferingr, wiiich his soul endured ; thus it pleased Jehovah to bruise
him, and thus he made his soui an offering for sin ; thus v,e are jus-
tified by his blood and reconciled by Ids death ; and thus our con-
scienccL) are by his blood purged from dead works to serve the living
and true God, (Ro 5. 9, 10. Heb. 2. 14, 15. and 9. 14.) 7?y /lis
knoivledge shall my righteous servant justifq many ; (not by his
righteousness imputed to them;) Jar he shall bear their iniquidfs ;
(and they, believing in him that he hath overcome, will unite them-
selves to him, in the same faith with him, and overcome as he over-
came ;) And he was numbered with the transgressors ; (he was
counted a malefactor because he did the work of God which he was
sent to do ;) and he bare the sin of many end ?nade intercession for
the transgressors, fin the Hebrew, He headed or interce/jted the
transgressors. ~\^ He stood between them and God to tuni them from
their rebellion arid lead them to God in obedience and subjection
to his will.

From tlicse few remarks, which I have made tlie more numerous
because of the great confidence of many in this chapter for the sup-
port of justification by the righteousness of Christ imputed, or trans-
ferred to them ; from, these reflections, I say, it may readily be seen
that it will all bear a very rational and consistent acceptation without
yielding any support to such a schem.e ; Yea farther, that it actually
militates against that doctrine, in some parts directly in its most na-
tural and literal construction, and the whole of it indirectly, because
where so much is said of Christ and his sufferings, not an explicit
word is said of iiiiputing our sins to him or his righteousness to us.
But this is the unhappy ground of that doctrine all through ; no
SC! Ipture names it, nay, so far from it, that the phrase, " Righteous-
ness of Christ" is not orice found in the old or new testament, much
less with this predication, Imjiuted to us, or to any. Yet, as before
observed, J have no objection to the phrase, provided an evangelical
use be nxade of it ; for it is no more than the righteousness of God,
which phrase is used, or the righteousness of one,, who, no doubt, is
Ciu'ist, that very righteousness by which the faitliful are all justilied,

AND IMPUTATION. 95

and arc righteous even as he is righteous., but not by imputir.g his
righteousness to them : that predication is always absent in that con-
nection. But farther ;

The Lord caused the iniquity of us all to meet in him, so that he
bore them, by preparing him a body, and sending liinv into the Avorld
as a man, a servant, and subject to death in that body, which consist-
ed of fiesh and blood as ours do, and contained the same appetites,
passions and propensities, and by the intimate union of which with
his soul, he was exposed to every temptation to which Ave aie ex-
posed : for it was necessary for him to be made like those whom he
came to save. " But Ave see Jesus, v/ho was made a little lower than
" the angels for the suficiing of death, crowned with glory and honor,
" that he, by the grace of God, should taste death for every man.
" For it became him, for whom are all things, and by whom are all
" things, in bringing many sons to glory, to make the Captain of
*' their salvation perfect through sufferings. For both he that sanc-
" tifieth and they who are sanctified are all of one : for Avhich cause
" he is not ashamed to call them brethren. For as much then as tl^e
" children are partakers of flesh and blood, he also himself likewise
<' took part of the same ; that through death he mip.ht destroy liim
" that had the power of death; that is the devil, and deliver them
" who through fear of death were all their lifetime subject to bcnd-
*' age. For verily he took not on him the nature of angels, but he
" took on him the seed of Abraham. Wherefore in all things it be-
*' hoved hini to be made like unto his brethren ; that he might be a
■" merciful and faithful high priest in things peitaining to God, to
" make reconciliation for the sins of the people. For in that he him-
*' self hath suffered, being tempted, he is able to succour them that
«•' are tempted." (Ileb. 2. 9, Sec.)

This scripture shows how he bore our sins in the primary sense of
it — by taking on him the same nature, not of angels but of the seed
of Abraham, that wicked race, and being made in all things like his
brethren, and so being exposed to sua in every point by temptation,
but never yielding. And these things will agree to the testimony of
John the baptist, " Behold the lamb of God Mho taketli away the
sin of the world."

Now sin is not a substance, but a quality, with res]iect to its na-
ture, and is manifested and supported by actions. When, therefore,
these a.ctions are not committed, and the nature which produces them
is resisted and overcome, sin is taken away, or it ceases to be. As
Jesus Christ therefore was sent into the world to be the captain of
our salvation, and that the world, through him, might be saved, and
as his doctrine is, " If any man will come after me, let him deny
iiimself and take up his cross, and follow me," and as he is the fore-
runner to whom we are to look, standing in the same place with those
whom he came to save, and having a fellow feeling of their infirmi-
ties, (Heb. 4. 15.) being beset on every hand with the same tempta-
tions, but resisting with such success that he did no sin, bearhig a
tlaily cross against all the nature of evil, until ho at last became tii-

9-i 0¥ JUSTIFICATION

umphant, thus setting us an example that wc should follow his steps,
and at the same time giving all those who receive him power to be-
come the sons of God by doing as he did, he takes away the sin of
the world and destroys the workings of the devil in men ; for he was
manifested that he might destroy the works of the devil. And again ;
*' Yc know that he was manifested to take away our sins ; and in him
" is no sin. Whosoever abideth in him sinneth not : whosoever siii-
" neth hath not seen him, neither known him." (1 Jno. 3. 5, 6.)

He also bore our sins by feeling the keen and malignant opposition
of sin and sinners against God and against himself as the true minis-
ter and defender of God's cause in the world, while in the mean
time, he devoted his whole heart and life to the accomplishment of
that -work which he came to do, not once yielding to the rescntm.ent
or malice of the wicked. As it is written, " For the zeal of thine
*' house hath eaten me up ; and the reproaches of them that re-
*' proached thee, are fallen upon me." (Psm. 69.9. Ro. 15.3.)
Thus he bore the reproaches, the opposition and persecution of
■wicked men and devils, which all proceeded from the opposition of
sin to God, which led men to hate God, through all his life, until he
triumphantly finished his course on the cross, and in his resurrection
and ascension. '-.He endured the cross des/nsi?iff the shame and is set
down at the right hand of the throne of God. In thus bearing our
sins, he had to contcr.d against the carnal mind, or the enmity in him-
self, that is, in his flesh ; for that body which he inhabited consisting
of the same flesh and blood with ours, was no less inclined to its ov. n
ways, and no more disposed to obey God, than ours. Accordingly he
■was tempted in all points like as ■ive arc ; (Heb. 4. 15.) and such
temptations could not have existed without the same nature to be
tempted and that by the same things. For it is folly in the extreme
to suppose that any man or being can be tempted when there is no
room or place in him to receive the tem.ptation, nothing in him to
love the bait. It may indeed, be objected, as it has already, that
ivhcn Christ is said to be tempted, it does not mean that he was af-
fected or made to suff'er by ths temptation, but only that he ■was re-
proached and persecuted to provoke and overcome him, and in that
way he suffered being tempted, or that the temptation was offered to
him, as God is sometimes said to be tempted, b\it cannot really, so
as to be effected by it. I grant that such language is admissible,
and the objection plausible ; but it can be obviated ; not only because
his being tempted in all points like as we are, will not admit an ex-
plication of tiiat kind, but also because the apostle in stating that he
sufiered being tempted, makes it a qualifying of liim for succouring
them that are tempted, as being experienced in the same tempta-
tions ; ^' For in that he himself hath suffered being tempted, he is
able to succour them that are temjited," (Heb. 2. 18.) which une-
quivocally proves that the temptation is the same in him and in them.

On the same principle, Jesus is spoken of as " Having abolished
the eimiity in his flesh," (Eph. 2. 15.) for that could not be abolished
in his flesh, ■w'hich was not there. But it will likely be firgucd that

AND IMPUTATION- 95

the enmity is explained by the apostle in the same sentence, to be
The law of commandments contained vi ordinances^ which stood
as a separating wall between the Jews and the Gentiles. But this
law of commandments was not the enmity, altliough it was the mid-
dle wall of parthion supporting the enmity between the Jews and
Gentiles; and was, by the appointment of God himself, kept by the
Jews, as a shadow to represent in a figiu'e the destruction of sin in
the flesh, or the carnal mind, which is the absolute and real enmity.
This real enmity could never be destroyed or abolished, but rather
kept alive, by the law of commandments, " Which stood only in
" meats and drinks and divers washings and carnal ordinances, [justi-
" fications of the flesh, Greek,] imposed on them (who lived after
" the flesh,) until the time of reformation." (lieb. 9. 10.) But this
abolishing of the real enmity remained for Jesus to effectuate in his
flesh, who could do that which none could ever do before him, l^y
condemning sin in the flesh where it hath its scat. " For God, send-
" ing his own Son in the likeness of sinful flesh, and on account of
*' sin, (because it ought to be removed) condemned sin in the flesh,
" that which the law could not do, because it was weak througli the
" flesh ; that the righteousness of the law might be fulfilled in us
" who walk not after the flesh, but after the Spirit." " Wherefore
" then serveth the law? It Avas added because of transgressions till
" the seed should come to whom the promise was made, and it was
" ordained by angels in the hand of a mediator." This then is tl\e
seed who. Having abolished the enmity in his flesh, took away the ex-
hibition of the enmity, the law of commandments in ordinances. For
when the real enmity was once destroyed there was no Ionp;er any
need of keeping up its destruction, in effigy, as if it yet licld its place
*' And that he might reconcile both (Jev/s and Gentiles) to God in
" one body, by the cross, (which he bore all his life) having slain the
" enmity thereby, he came and preached peace to them that were far
" off and to them that were nigh." (Eph. 2. 16, 17.) For Jesus ha-
ving once slain or abolished the enmity in hhnscif ; that is, in his
flesh, was a proper leader and forerunner of his people to whom they
may all look, in one body, whether Jews or Gentiles; because there
is now no partition except the cross of Christ, at which indeed the
unbelieving Jews stumble, and which the Gentiles count foolishness,
but to those Avho arc saved, whether Greeks or Jews, it is the power
of God and the wisdom of God, and by which the world is crucified
to them and they to the world. But thus he bore our sins. And to
these things agree also the words of the prophet Isaiah v>'hen speak-
ing of Christ as entering on the work of salvation. (59. 16, and Go.
5.) " And he saw that there was no man and wondered that there was
*' no intercessor; therefore his anii brought salvation unto him and
*' his righteovisness it sustained him." And again; " And I looked
" and there was none to help; and I wondered that there* was none;
*' to uphold; therefore mine own arm brought salvation unto me;
*' and my fury it upheld me." Thus he began the salvation in him-
self and was made perfect through suff'enngs, as the apostle state?.

96 OF JUSTIFICATION

For he trode the v, ine press alone (not, was trodden in it,) and of
the people there v/as none m ith him. Thus he bore our sins.

And in the contest between his faith of obedience to God, support-
ed by the spirit of God in him, [for the fuhicss of the godhead dwelt
in him bodily,] and the enmity or nature of the flesh supported by
tl\e malice of wicked men and devils let loose on him, he suffered
v/hat he did in the garden, when he said, " My soul is exceeding sor-
" rov/ful even unto death, and fell on his face and prayed, saying, O
*' my Father, if it be possible, let this cup pass from me : neverthe-
" less not as I will, but as thou wilt. And there appeared an angel
" unto him from heaven, strengthening him. And being in an ago-
" ny he prayed more earnestly, and his sweat Avas as it were great
" drops of blood falling down to the ground." (Matt. 26. 38, 39. Luke
23.43,44.} And thus the malice of earth and hcil pursued him
v/hiie the zeal for his Father's house consumed him, -until on the
cross he appea?td to be forsaken of God, to put the matter to a fair
and last trial, that he might prove out his faith in God, and his son-
ship. '• Now from the sixth hour there was darkness over ail the
" land imto the ninth hour. And alxiut the ninth hour Jesus cried
*' with a loud voice, saying, Eli, Eli, lama sabachthani ? that is to say,
" My God, my God, why hast thou forsaken me ? and when he had
" cried again with a loud voice, he yielded up the ghost." [Matt. 27.
45, 46, 50.] Thus he gave his life a ransom for many. And thus he
escaped from the hands of his enemies. He spent his life but saved
his soul to life eternal. Thus he bore our sins through the con-
test, and in his own body on the tree, resisting to blood, striving
a.r;ainst sin, until he came oft' victorious, having never yielded to
sin, and now ministers the same spirit to all who follow him; " I'o7-
" // o«;/ man have 7iot the spirit of Christ he is none of his.'*
*' Let this mind be in you which Avas also in Christ Jesus; who being
*' in the form of God, thought it not robbery to be equal with, or as*
<' God ; but made himself of no' reputation and took upon him the
<' iorm of a servant, and was made in the likeness of men ; and, be-
" ing found in fashion as a man, he humbled himself and became
" obedient unto death, even the death of the cross. Wherefore
*' God hath highly exalted him, and given him a name which is above.
"every name." (Phil. 2. 5, to 9.)

For a farther elucidation of his bearing our sins, we may remark^
that he bore with the weaknesses and infimiities of his people to
help them on their way, and encourages them to do the same to-
wards or.e another. « We then that are strong ought to bear the
«' infirmities of the weak, and not to please ourselves. Let every
" one of us please his neigKi)or for his good to edification. For even
<• Christ pleased not himself: but, as it is written, " The reproaches
»- of thetn that reproached thee fell on me." " Now the God of
" patience and consolation grant you to be like-minded toward one
'' another, accordhig to Christ Jesus." *' Bear ye one another's

* 7^07- the fra?if!a(io!i, as God, ':ce Doddridrc^s note on. this text.

AND IMPUTATION. 97

« burdens and so fulfil the law of Christ." " And be yc kind one to
" another ; tender-hearted, forgiving one another, even as God in
" Christ* hath forgiven you." (Ro. 15. 1, Sec. Gal. 6. 9. Eph. 4. 32.)

This language of the prophet Isaiah, " Surely he hath borne our
griefs, and carried our sorrows," though by the words which follow,
" Yet we did esteem him stricken, smitten of God, and afflicted," it
would naturally be understood to relate to the proper and true sense
of his bearing our iniquities, is by the evangelist Matthew, applied
to the deliverances which he wrought for the people, while resid-
ing among them. " When the even was come, they brought unto
" him many that were possessed with devils : and he cast out the
" spirits with his word, and healed all that were sick ; that it might
" be fulfilled which was spoken by Esaias the prophet saying, Him-
" self took our infirmities, and bare our sicknesses." [Mat. 8. 16,
17.] This was no doubt therefore included in his bearing our sins
in the more emphatical and radical sense, being a fruit of it, and
helps to show how he bears our sins and iniquities — that he bears
them away as the scape goat under the law bore away the sins of
Israel never to be seen again. But he also sufl'ered for our sins.
This part is greatly elucidated by what has just been said ; for his
bearing our sins, and suffering for them, or for us, are too intimately
connected to be treated of altogether distinctly ; while he bore, he
suffered, and thus he became " A man of sorrows and acquainted
with grief; for he was despised and rejected of men." But this
has been already expounded.

But the apostle to the Hebrews as quoted above, shows particu-
larly what made it necessary for him to suffer — That he might be
made perfect, a perfect captain and leader of his people v.'»ll ac-
quainted by experience with all their sufferings and trials, an ap-
proved leader who could not be foiled with temptation so as to com-
mit sin, in whom the people might safely trust. " For it became
" him, for whom are all things, and by whom are all things, in
" bringing many sons to glory, to make the captahi of their salva-
" tion perfect through sufferings." " For in tliat he himself hath
" suffered, being tempted, he is able to succour them that are tempt-
" ed." '' For we have not an high priest who cannot be touched
" with the feeling of our infirmities ; but was tempted in all points
*' like as v>^e are, yet without sin. Let us therefore come boldly to
*' the throne of his grace, that v/e may obtain mercy, and find grace
" to help in time of need." Thus also Jesus Christ is a sure corner-

* Ev Xptjw, the jxhrase here used by the ahontle^ is so correctly arid
universally translated in Christ, that J know not honv our transla,toris
thoii'^ht of rendering it for Christ's sake, unless to comjiel the scrip-
tures to sanction a /iteconcerted scheme^ of luhich they %ve.r'c in full
possession^ but had no scripture to support it: perhaps they thought
it rif^-ht so To do. Dr. Doddridge and Scott have rendered the phrase
in Christ ; but as though predetermined to support the ingrafed
and Pi.0 pillar scheme by this rpxtj huve^ added ^ and for his sake.

93 OF JUSTIFICATION

" stone, well tiied, -whereon the church is built, a spiritual house, as
" it is written ; " Behoid, I lay in Zion, for a foundation stone, a tried
" stone, a precious corner-stone, a sure foundation : he that believetli
*• shall not make haste." Or as the apostle Peter hath it, by an exact
(luotation of the SepUiagint Greek, and by no means contrary to the
Hebrew ; " And he that belicvcth on him shall not be confounded."
He win trust to his foundation, or leader, and not go before him.
(See Heb. 2. 10, 18, and 4. 15, 16. Isa. 28. 16. 1 Pet. 2. 6.)

But the above scriptures state that Jesus is the intercessor, through
whom we cbtam deliverance, that he made intercession for the trans-
gressors, that he made reconciliation for the sins of the people. In-
tercessor, is only another word to mean, mediator, and we have seen
liow he maketh intercession, or mediation for the transgressors, by
bearing or taking aAvay the sins of the world, and the sins of those
v/ho follow him, as the Lord's servant, as agam written, " Behold
'^ my servant whcm I uphold; mine elect, ui whom my seal delight-
" eth ; I have put my spirit upon him : he shall bring forth judg-
" ment to the gentiles. He shall not cry, nor lift up, nor cau^e his
" voice to be heard in the street. A bruised reed shall he not
" break, and the smoking flax shall he not quench : he shall bring
" forth judgment to truth. He shall not fail nor be discouraged, till
" he have set judgment in the earth : and the isles [or nations] shall
" wait for his law." " And in his name shall the Gentiles trust."
f Isa. 42. 1, 4. Matt. 12. 21.] Again when tlie cause of enmity,
is removed, the result will be reconciliation. Sin therefore, which
is the cause of enmity and hindrance to reconciliation, being taken
away by Jesus Christ, the way is opened through him, the neiv and
I'wbrg nvaij iv/iich he hath consecrated throvghthe I'ail, that is to oai/y
/lisjlesh, for reccnciliation to take place, according to the scripture
v/hich saith, " That God was in Christ reconciling the world to him-
self; net imputing their trespasses to them." [2 Cor. 5. 19.] It is
therefore the privilege of every one to be reconciled to God, by be-
lieving in Christ, and taking up his cross, and following hizn, as he
fS.vC the example. For in thisAvay, and this alone, God was at all in
Christ reconciling the world to himself, and not imputing their tres-
passes to them : because he is hure to impute sin or righteousness
wherever the one or the other is found ; for it is gospel doctrine,
th.at " We must all appear before the judgment scat t)f Christ ;
""that every one may receive the things done in his body, according
« to that he hath done, whether it be good or bad ;" [2 Cor. 5, 10.]
not accorfling to what he hath believed or had imputed to him,
OB bein'- done bv another. As therefore sir., the true cause of cnmi-

- - - .1 .-1— -1 U ]\^TQ^y

beseech
behalf of
_..„_t] be ye reconciled to God." [2 Cor. 5. 20.]
There is therefore no support to the doctrine of juslifi cation by
the imputetl righteousness cf Christ, in the above train of argumen-
tation, iVom those scriptures Avhich are allcdged; because, except-

AND IMPUTATION. 99

ing that he is peculiarly the forerunner, the leader and the head,
having in all things the foreway and the pre-eminence, what he hath
done, he hath done to leave us an example tliat we should follow his
steps, instead of doing it to be imputed to us, to release us from doing
the same. Did he suffer for us ? We are called to sufler for l.im ; "For
" unto you it is given in the behalf of C.hrist, not only to believe on
" him, but also to suffer for his sake." [Phil. 1. 29.] Did he suffer
for sins ? or rather on account of sin, and for doing well. We are
called to do the same. " For it is better, if the will of God be so,
" that ye suffer for well-doing than for evil-doing. For Christ also
" hath suffered for sins, the just for the unjust, [or, on account of sin
"the just on account of, orbytheunjust,aLUhe connection also shows,]
" that he might bring [Greek lead] us to God." " For as mucli
»' then as Christ hath suffered for us in tlie flesh, ai:m ijoiirselvea
" likewise with the same mind, for he that hath suffered in the flesh
" hath ceased from sin." (1 Pet. 3. 17, 18, and 4, 1.) Was he dis-
pised and rejected of men ? So are his people. " Being defamed
" we entreat : we are made as the filth of the world, the ofi'-scour-
" ing of all things unto this day." » And ye shall be hated of all
" men for my name's sake." " If the world hate you, yc knoAV
" that it hated me before it hated you. If yc were of the world,
" the world would love his own : but because ye are not of the world,
" but I have chosen you out of the world, therefore the world
" hateth you." (1 Cor. 4. 13. Luke 21. 17. Jno. 15. 18, 19.) Was
he persecuted by the wicked, for the work of God in which he was
engaged ? So are his people. " Rememljer the word that I said
" unto you ; The servant is not greater than his Lord. If they
" have persecuted me, they will also persecute you ; if they have
" kept my saying, they will keep yours also. But all these things
" will they do unto you for my name's sake, because they knov/ not
" him that sent me." " Persecuted but not forsaken." " I now
" rejoice," saith Paul, " in my sufferings for you, and fill up that
" which is behind of the alilictions of Christ in my flesh for his bo-
« dy's sake, v/hich is the church." (V. 20,21. 2 Cor. 4. 9. Col.
1. 24.) Thus he and his people suff"er together in the same cause.
Was he a man of sorrow and acquainted with grief ? So ai-e his
people ; " Verily, verily, I say unto you. That ye shall weep and
*' lament, but the world shall rejoice : and ye shall be sorrowful, but
" yovu' sorrow shall be turned into joy," (Jno. 16. 20.) Thus he also
shall see of the travail of his soul, and shall be satisfed, who for the
joy that was set before him endured the cross, despising the shaine,
and hath set down on the right hanc^ of the throne of God. Had
he the iniquities and sins of all laid on him ? So do his people bear
the sins of the world and suffer under them. Ezekiel, in vision,
l)ore the iniquity of the house of Israel and Judah, and the Lord
laid on him the iniquity of that nation. (Chap. 4. 4.) The prophet
Daniel bore the sins of his people before the Lord and confessed
thx-m : (Dan. 9, 20.) and so of other prophets. x\nd Aaron bore the

100 OF JUSTIFICATION '

sins and the judg-ment of the people, of Israel in Uic office of high
priest ; but not the punishment of their sins.

But as these examples pertain to a former dispensation, and will
be considered as types only, we shall attend to some of the apostle's
language and exercise, in addition to what hath been shown a little
above, " Now while Paul waited for them (Silas and Timotheus) at
" Athens, his spirit was stirred in him, when he saw the city wholly
" given to idolatry." Why was his spirit stirred ? Because he felt
the burden of their idolatry ; as he also felt the unbelief of the
Jews at Corinth ; •' And when Silas and Timotlicus were come from
" Macedonia, Paul was pressed in spirit, and testified to the Jev, ■
« that Jesus was Christ." (Acts 17. 16. and IS. 5.) But not only ii^
these particular instances did he bear the burden of the sin of man
kind, and suffer on account of their sins^ that he might lead them t.;.
God, but this was the spirit and the Avork of his ministry. " Kncvv
*' ing therefore the terror of the Lord, v/e persuade men: but v,';
" are made manifest to God ; and I trust also are made manifest
" in your consciences." " For the love of Christ constraineth u'^ ;
" because we thus judge that if one died for all then were all dead."
*' My littie children of whom I travail in birtli again until Christ be
« formed in you." (2 Cor. 5. 11, 14. Gal. 5. I'y.) But wc need
i!ot presume to instance all the cases. All the apostles' labors and
sufferings, and all the zealous endeavors Avhich they spent for the
salvation of men, prove them to have been possessed of the spirit of
J^sus, Avhom zeal for his Father's house consumed, and who spent
his life for the salvation of men. For did Jesus lay down his life
for us ? We are called also to lay down our lives for him and for
one another. " For v.hosocvcr will save his life shall lose it ; and
^* whosoever Avill lose liislife for my sake shall find it." " For thy
" sake we are killed all the day long ; wc are accounted as sheep
" for the slaughter." " In him we have known love ; [in the Greek ]
" because he laid down his life for us ; and we ought to lay down
'■'■ our lives for the brethren." " Ye shall indeed drink of my cup
" and be baptized with the baptism that I am baptized with." (Matt.
16. 25. Ro. 8. 36. Jno. 3. 16. Matt. 20: 28.)

Christ Jesus therefore is our forerunner, our leader and our ex-
ample, instead of doing what he did as our surety, to cover our
sins, or to justify us by imputing to us any of his doings or suffer-
ings. So far from dying to impute his dying to us, that we might
not die, he died to set us the example, and to introduce us into the
same death, that wc may have fellowship with him in his sufferings
and in his reward. " Know ye not, that so many of us as were bap-
" tized into Jesus Christ were baptized into his death ? Therefore
*« we are buried with him by baptism into death ; that like as Christ
«' was raised up from the dead by the glory of the Father, even so
" we should walk in newness of life — For in that he died, he died
" unto sin once ; but in that he liveth he liveth unto God. Likewise
« reckon ye also yourselves to be dead indeed unto sin, but alive
" unto God through Jesus Christ our Lord." This is the tiiu- r«--

AND IMPUTATION. iOl

«Cilt of the whole matter with all true believers, as wcil as with those
to whom the apostle wrote. (Ro. 6. 3. Sec.)

But it m?.y be argued by some, that Gotl himself punished hii
own Son, and that i)y that punishment he suffered death in the most
proper and material point of view. And that God would nf>t
afflict him in any other character than that of a surety, or a substi-
tute, for he f//rf 720 siritneitherivas guile found in liis mouth. Yet
thus it is written ; " We did esteenx him, [pay some attention to himj
" stricken, smitten of God^and afflicted — Yet it pleased the Lord to
" bruise him ; he hath put him to grief: when thou shait make \\\-s
*' soul an offering for sin, he shall see his seed." " Awake, O sword,
" against my shepherd, and against the man that is my fellow, saith
" the Lord of hosts : Smite the Shepherd, and the sheep shall be
" scattered." << For it is written, I will smite the Shepherd, and the
*' sheep of the fiock shall be scattered." (Isa. 5::;. 4, 10. Luke K).
7. Matt. 26. 31.) These things God is said to have done ; hence
it is argued that Christ did live and suifcr as our surety, that his
righteousness of obedience and suffering might be imputed to us for
our justification.

To obviate these arguments it is insisted tliat God is sometimes
said to do that v/hich he doth not interpose to prevent, because in
some cases God is said to do that which is afterward ascribed to ano-
ther Very opposite cause. Thus it is said tliat God Itardened Pha-
raoh's hearty and again, that Pharaoh hardened his own heart. Again,
It is said that God moved David to nvimber Israel, " And the anger
" of the Lord was kindled against Israel, and he moved David againj;t
*' them to say. Go number Israel and Judah." But in another place
it is said that satan did it ; " And satan stood up against Israel and
provoked David to number Israel." (2 Saml. 24. \. 1 Chron. 21. 1.)
In this manner it is insisted that God is said to smite, or bruise hij
Son, and to smite the Shepherd, when in reality the devil and wicked
men did it all, but God did not interpose by any absolute sr coercive
power to prevent it. And this reasoning cannot well be ovcrturn:;d ;
for we cannot belie\'e that God and the devil join issue in the same
mind, so that the devil should aim to do the will of God ; for what
concord hath Chrifit 'ivith bclial ? And that tlie devil and his agents
did this deed is not to be denied. For satan put it into the heart of
Judas to betray him ; and Him ije have takcn^ said the apostle, and
by wicked hands have crucijied and slain. -<^

But this is not all which o\ight to be advanced for the elucidation
of this subject. The sufferings which he endured by the hands of
the wicked, from first to last, were laid on him because of his at-
tachment to the Father ; JVie zeal of thine house hath eaten me itji ;
and althougli the Father was not unaware of the consequence, he did
not in the least remit the requisition of obedience and a full perform-
ance of what he had undertaken. For it Avas not only expedient, but
indispensably necessary, that Jesus, having undertaken to reveal the
Father, and to set an example of self-denial and obedience for men,
."-hould not fail. He shall not fail nor be discouraged till he have sec

102 OF JUSTIFICATION

judgment in the earth. And it was entirely proper and equal in the
Fat:»cr, to require of him all that pvuictuality and rigid adherence to
the truth and character of God which were necessary to perfectly
glorify God, manifest the contrast between the way of God and tbat
of fallen man, and secure tlie salvation of the human race. Thus he
ivas stricken, smitten of Gad, and afflicted ; and thus Jehovah was
pleased to bruise him ; he hath put him to grief; and thus he made
his soul a sacrifice for sin, by sending him into the world to execute
that purpose and to accomplish that work in the fulness of the Spi-
rit, which could not fail to excite the indignation of those lost beings
whom he came to save, until they took his life. Thus the Shepherd
was smitten of God ; and the work was so strange and the trial so
great that the sheep of the llock were scattered. God therefore did
not bruise his Sen absolutely or directly, but indirectly and by conse-
quence— he did net take vengeance on him for the crimes of others.
And an attention to the connection of the Avords of Zechariah will
show that if he took vengeance on the shepherd, he also did on the
people J " Smite the Shepherd and the sheep shall be scattered ;
and I will turn my hand upon the little ones ;" and give them a por-
tion of the same smiting. And so it came to pass ; for as Jesus was
persecuted to death so were his people in the same cause and by the
same sword ; as it is written, " For thy sake we are killed ail the
day long ; we are accounted as sheep for the slaughter." (Ro. 8. •36.)

" Awake, O sword, against my Shephe^-d, and against the man my
" fellow, [Heb. the man next to me, or my neighbor, who takes part
^' with me and not with tlic world,] saith the Lord of hosts." It
hath long !)ecn taught that this was the sword of justice, or justice
itself spending its fury on the meek Lamb of God, for crimes net
his own. But to say he was slain by the sv/crd of justice, or by jus-
tice considered as a sWord, is to detach all criminality from his mur-
der : for what justice doeth must be at least innocent. But some-
thing very difierent from justice is the sword of the Lord. " De-
" liver my soul from the wicked who are tl:y sword : from men who
" a.re thy hand." (Psm. 17, 13, 14.) Never was there a more unjust
sword than that v.iiich slew the innocent Saviour. His most invete-
rate enemies could net convict him of sin, nor lay any just accusation
against him ; neither did the}- suppose any such thing in him as sure-
tiship or imputed guilt ; b\;t slew him merely in the rage of their
malice against God, and in the ignorance of his true character, Avhich
indeed they refused to know. They hated him without cause. Well
tlicrefore did the apostles, on every occasion, charge his death on the
wickedness of the Jews, saying, " Ye denied the holy an.d the just
" One, and killed the prince of life ; of whom ye have been now the
<' betrayers and murderers." " liira, being delivered by tlie dcter-
" minatc counsel and foreknowledge of God, ye have taken, and by
" wiclied hands have crucified and slain." (Act. 2. 23.)

But these last words will no doubt be claimed by the abettors oF
the decrees of God, as appointing and ordaining every thing to come
to pCwS juot as it docs, and of justification by imputed righteousness^

AND IMPUTATION- 103

as proving those points. Hiin, being delivered by the detcmiinatc
counsel and forcknoivledge of God, they understand as leaching
that he was delivered up to death by the determinate counsel of God.
But such a construction only shows the traditionary bias cf tlicir
minds, arid their unacquaintancc with divine truth in its connection. It
was not to death that he was delivered by the determinate counsel and
foreknow^ledge of God, but to be a leader and example to the peo-
ple to lead them to God, and so redeem them from all iniquity, while
ihey should follow him, laying aside every v/eight, and the sin which
tloth so easily beset, and run with patience the race set before them,
looking to Jesus the author and finisher [Greek, (lie chief leader and
jierfecter'^^ of faith, being the first who lived up to the true faith, and
first obtauicd its end. This is the decree of v/hich I sjioke before ;
That God did decree in direct and absolute terms, not to be reversed,
to send a deliverer to redeem mankind from their fall. But Vvhen he
came in this lovely character, they hated him v/itliout cause ; for the
sake of God who dwelt in Lim, and whose holiness burnt against
their evil nature, so that the re])roachcs of them that reproached God
fell on him ; therefore they took him and with wicked hands crucifi-
ed and slew him.

The foreknowledge of God no doubt comprehended what would
be the residt of his being thus set forth ; but that was no rci.-,on why
God shovdd not do that which was necessaiy to be done for man's
recovery and God's good pleasure and glory, seeing the Son of C^od
v/as also willing to come, saying ; " Lo, I come, in the volume of
" the book it is written of me, I delight to do thy will, O my God ;
" yea, thy law is written in my heart. I have preached righteousness
" in the great congregation : lo, I have not refrained my lips, O Lord
" thou knowestit." (Psm. 40. 17, 18, 19.) Thus he was delivered,
or set forth to view, according to the Greek text, ar.d tlius evilly Avas
he entreated when he came.

This subject is farther illustrated by the parable of the househol-
der, who planted a vineyard and let it out to husbandmen, and sent
his servants in vain, who at tvv'o different times were some of them
killed, and the rest stoned or beaten ; " But last of all he sent unto
" them his son, saying. They will reverence my son. But when the
" husbandmen saw the son they said among themselves. This is the
" heir ; Come, let us kill him, and let us seize on his inheritance.
" And they caught him and cast him out and slew him." (Matt. 21.
33, Sec) This parable Jesus applied to the Jews, conccrninir him-
self as the stone which the biiilders rejected, and yet it is made the
head of the corner.

The following words also will no doubt be considered ?.s favoring
the doctrine of justification by the imputed righteousr.ess of ('lirist,
where the people are said to be gathered against Christ ; " For to
" do whatsoever thy hand and thy counsel determined before to be
■ " done." (Acts 4. 28.) The argument is, that God determined tliat
he should suffer these things as our siibstitute or surety ; for there
was no cause in Iiim to expose liim to r;uch suifciings, beitig holij

104 OF JUSTIFICATION

a7id hartnlt'-is. But as no mention is made of any iriiputation of our
sins to him, or of his righteousness to us, it v.ould be forced and un-
natural to infer the one or the other from these words. Not denying
that God saw it necessary that Christ should die; as it is written;
"■ Ought not Christ to ho.ve suff'tred these things, and to enter into
his glory ?" according to what we have before spoken of the neces-
(iity of his death. The force of this text appears to be, that the
things had conic to pass according to what the Spirit of God by the
proj)het had foretold; his counsel had seen and his hand had described
l->y the hand writing of the prophet in whom his counsel was. -And
this is the primary sense of the word apooptfcj [pro-orizo] the Greek
word here used, according to its explanation by Prius definio, to dc-
Jine or deterinine before hand. " Who by the mouth of thy servant
'■* David hast said, Why did the heathen rage and the people ima-
" gine vain things ? The kings of the earth stood up, and the rulers
" were gathered together against the Lord and against his Christ.
" For of a truth, against thy holy child Jesus, whom thou hast
" anointed, both Herod and Pontius Pilate, with the Gentiles, and the
" people of Israel v/erc gathered together, for to do whatsoever thy
" hancf and thy counsel (by the said David) determined before to be
" done." And precisely in this manner the apostle Peter hath ex-
pounded the same event, on a former occasion. " But those things,.
"• vvhicn God before had shewed by the mouth of all his prophets..
" that Christ should suffer, he hath so fulfilled." (Acts 3. 18.)

CHAPTER IX.

The subject conti7i2ied ; in relation to the legal sacrijiccs and other

matters.

BUT other arguments are used in defence of being justified by
tlie imputed righteousness of Christ. One is. That the sacrifices
under the law were typical of Christ ; and hence it is concluded, that
Clirist is cvir substitute, and that our sins were imputed to him. But
this argument is founded in error, common as it is, and long as it has
been sanctioned by tradition. Where do we read in the holy scrip-
tui'cs, that those sacrifices typified Jesus Christ, any more than other
men ? Or what Mas to be seen in that service peculiarly applicable
to him ?

That the law was typical, as having a shadow of good things to
come, is taught clearly enough. And that the high priest was typi-
cal of Christ, is not to be doubted ; " For the law makethmen Uigh
'• ];riesls vrho have infirmities ; but the word of the oath, which was
" since the law, makcth the Son, Avho is consecrated for ever more."
(Heb. 7. 2S, and other places.) Also that the most holy place, into
■vrliicli the high priest went once every year, not without blood, w;;s
ti|ypi::'.l of t!ic ki:ip;dom of heaven whore Christ reigns, Mill be grant-

AND IMPUTATION. ^ i05

ed ; '' For Christ is not entered into the holy places , made ^vith
" hands, Avhich are the figures of the true ; but into heaven itself,
" now to appear in the presence of God for us." (Heb. 9. 24.) In
many other respects the law was typical of things in the gospel kin^---
dom. But all these will not prove that the sacrifices were typical
of Christ, or represented him. As Aaron the high priest was ty-
pical of Christ, it may not be improper to conclude that the sacri-
fice which he offered was typical of Christ, in a secondary view,
Avhen " He gave himself for us an offering and a sacrifice to God for
" a sweet smelling savor," and when " Through the eternal Spirit he
" offered himself without spot to God." [Eph. 5. 2, Heb. 9. 14.]
What I mean by this sacrifice being typical of Christ in a secondary
view is, that it was immediately the offering of the priest as the lead-
er of the people, as Christ offered himself once, as the leader of his
people. For the law made no provision for the priests, more than
for others, to offer themselves to God, holy and living sacrifices: it
remained for Jesus Christ to consecrate the new and living way.
And it is worthy of notice that he is never said to Jiavc offered hii-n-
self to God, as a sacrifice for sin, or a sin offering, but an oficring
and a sacrifioe for a sweet smelling savor, a living sacrifice in obe-
dience to God's will, as our example and forerunner. Thus,
" When he said, sacrifice, and offering, and burnt offerings,
" and offering for sin, thou wouldest not, neitlier hadcst pleasure
" therein ; (which are offered by the law ;) then said he, Lo, I come
" (for what ? to be made a sin offering to God ? Nay ; but) to do
" thy will, O God. He taketh away the first, (the sacrifices and of-
" ferings of the law,) that he might establish tlie second. (The doing
" of the will of God and walking in it after Christ, to God's accept-
" ance.) By the which will we [who belong to the true body of
" Christ,] are sanctified, [in doing as he did,] through the offei'ihg of
" the body of Christ once." [Heb. 10. 8,9, 10.]

The translators have here added the words, j^^r 6//, which tire not
in the Greek text, and are an -unnecessary supplement ; for though
he offered himself ybr all as the head and forerunner of llue body,
the offering of the body of Christ includes the offering of all the
members, who have all to offer themselves to God once for everlast-
ing. " I beseech you, therefore, brethren, by the mercies of God,
" that ye present your bodies a living sacrifice, holy, acceptable to
" God, which is your reasonable service." [Ro. 12. 1.] But if tlie
phrase once for all he understood as relating to the sufficiency of the
one offering instead of the many offerings under the law, that accep-
tation is correct, and the meaning of the text remains unimpaired.
For in this we see the perfection and pre-eminence of his ofiering
above those under the law, that whereas they were continued because
incapable of effecting salvation; his one offering was sufTicienti
" For such an high priest became us who is holy, hai mlcss, undeSlec ^
" separate from sinners, and rnayc higher than the heavens ; who
'^ necdethnot daily as those high priests, to, offer up sacrifice, fiivsl

i05 01^ JUSTIFICATION

" for his o%n sins, and then for the people's: for this he did <5ncc,
" when he offered up himself." [Ileb. 7. 26, 27.]

These scriptures, but especially that including the quotation from
the fortieth psalm, proves pointedly what Christ established, as the
ground of our acceptance with God, first ai\d last- — Doing the will
of God. " He that doeth the ivill of my Father ivho is in heaven^
shall enter irito the kingdom. The sacrifices therefore under the law
did not typify Christ as a sin offering to God as being our substitute,
but rather the sacrifices of service in obedience to God, which the
pQpple have to offer to God in the gospel church, that spiritual house
to offer up spiritual sacrifices, acceptable to God through Jesus
Christ: no imputation of our sins or guilt to him, neither of his
righteousness to us. Now the phrase, to God., in the above quota-
tion from the epistle to Uic Hebrews, (9. 15.) hath not respect to the
giving of the offering, as being offered to God., but to the quality or
character of the person or thing offered. Not, he offered himself
to Got/, without spot ; but, he offered himself 7yz7/]on; sjiot to Gody
that is, txiithout sfiot before God^ or in his sight. The phrase is in
the same construction in the Greek text as that by which Stephen
described Moses, which the translators have rendered, exceeding
fair; in the Greek /fl/r to God. (Acts 7. 20.) These tilings arc
plain to the candid among the learned.

Novv^ let us enquire how the sacrifices imder the law would ap-
ply to Christ, as representirtg him. " Here is a ti'ansgressor ; he
*' briiigs a Iamb to the altar ; he lays his hand upon its head and con-
« fesses his sins ; he must then with his own hands slay it and have-*"
" it burnt on the altar before his eyes. (Levit, 1. 4, 5. and 5. 5, &c.
See also B. W. Stone's Letters on Atonement, Pag. 30.) Observe ;,
the transgressor had to lay his hand on the head of (h.e beast in the
presence of the ministering priest, (not immediately the high priest,)
and there confess his sins, and then with his own hand kill the
sacrifice, flay it and cut it in pieces, ready to be laid on the altar and
burnt. This Avas the common and regular order of that ritual. If
then this sacrifice represented or typified Christ, when a sinner be-
lieves in him, he is to lay his band on his head, confess his sins, kill
and crucify him, before the priest. (Who the priest is I need not
say.) Now who will suppose that this is the work of a retui'ning pen-
itent, to crucify the Son of God afresh ? But we have pursued the
subject far enough to see that these things will not apply.

Let us now enquire hoAV these sacrifices will apply to tlicse which
men have to offer when they believe the gospel. In the presence
of the gospel priest, or minister of Christ, he lays his hand on the
head of the beast to be sacrificed, which is his own carnal nature,
and there confesses his sins, kills the beast that it may be burnt on the
altar of God ; that is, having confessed liis sins, lie sets himself, roul
and body, to resist the praQtice and nature of evil, and thus to cruci-
fy the Carnal mind that it may die forever. " And they that are
" Christ's have crucified the flesh with its affections and lusts."
Thus denying himself and taking uj) his cross, he follows Chris^,

AND IMPUTATION. ior

TK)t doing his own v/ill, but the will of his Father in heaven. Thus
the man gives himself up wholly a living sacrifice for the destruc-
tion of the flesh, that the spirit may he saved. There must be a
whole surrender, without reserve or dishonesty, as the sacrifices un-
der the law must be Avhole and v/ithout blemish. And as under the
law, Aaron oft'ered the first offeiing himself, and afterwards the peo-
ple offered through him ; so Christ made the first offering ; and
whereas he had no sins to confess, and none of which to repent, af-
ter having entered into the way, by tlic door of confession and re-
pentance wliich was opened for the people, the baptism cf John,
saying, T/iua it becometh its to fulfil all righteousness.^ he public-
ly offered himself a sacrifice and an offering to God, for a sweet
smelling savor, fortLe destruction of the nature of the flesh which
he had assumed. " And though he was a Son, yet learned he obe-
" dience by the things which he suffered ; and being made perfect,
*' he became the author of eternal salvation to all them that obey
"him." "For every high priest is ordained to offer gifts and sa-
" crifices ; wherefore it is of necessity that this man have somewhat
*' also to offer." [Heb. 5. 8, 9, and 8. 3.] Every man had also to
find his own sacrifice and not the high priest in his stead, nor God,
by any special gift, either to the man or in qualifying and commis-
sioning the high priest, but every man had to furnish an offering for
himself out of his lawful substance, and bring it to the high priest
•and there offer it to God through him.

These sacrifices Ihen were not types of Christ bearing the iniqui-
ties of the people by imputation, but rather types or symbols of the
people dying each one for his own bin, or each one giving himself in
sacrifice to God for the destruction of the flesh, or fleshly nature,
|]which is the life of the natural man] that the spirit ma^ be saved.
And seeing the man could not both die and live, according to that
carnal dispensation, the beast died in his room, and his life was
spared ; so in the gospel, the beast, wluch is the carnal mind, or na-
ture, is put to death, and the spirit is saved.

It is not improbable that some who have no correct understanding
■of the gospel, may not feel reconciled with this exposition of the
nature of the sacrifices ; but let such prove the matter and see if
they can discover any application of them to the gospel, [as they
were confessedly shadows of something,] which is, on a deliberate
and impartial view, attended with fewer difficulties. The law is
good if a man use it lawfully ; and no doubt but the whole work of
God in the gospel was prefigured by the law in some respect, and
all the ceremonies of the law had respect to the gospel ; but the
light of the gospel only can unfold these things with their proper
application. For without the light of the gospel, no man had ever
understood one cf the legal ceremonies ; and for the want of this
light, by mingling the lav.' and the gospel together, [v/hich yet hel}>
to illustrate one another, each one being kept in its proper place,]
or by seeking to the dead for the living, and to the darkness for
Jjgbt, men have such improper views of both the law and tlic gospel.

108 OF JUSTIFICATION

But the light of the gospel Avill sufficiently unfold the use of tliC
law, and no doubt the design of many cei-emonies of which worldly
professors have no understanding. " Seeing then that we have such
" hope, v/e use great plainness of speech ; and not as Moses who
" put a vail over his face that the children of Israel could not stcd-
" fastly look to the end of that which is abolished : but their minds
" were blir.ded ; for until this day remaineth the same vail untakeu
" away in the reading of the old testament ; v.'hich vail is done away
"• in Christ. But even unto this day, when Moses is read the vail is
" upon their heart. Nevertheless when it shall turn to the Lord,
" the vail shall be taken away." [2 Cor. 3. 12 to 16.] When there-
fore men become acquainted with Christ by the gospel, they have a
clear understanding.

The opinion therefore, that the Jews in offering their sacrifices,
had respect to the blood of Christ, afterwards to be shed for them,
and believed in it for their justification, is intircly without foundation*
It was evidently not understood that he Avould be put to death, even
by those who believed in him after he came, often as he had told them,
until the fact proved it. Had those sacrifices then all typified Christ,
(as no doubt they did point to him and concentrate in him, inasmuch
as he was the leader, and the first who ever offered a perfectly ac-
ceptable sacrifice to God, after whom all others pattern,) the Jews
did not know it ; and neither did they know the sulistance to which
they did relate, for they could not see the end of those things whicii
were to be abolished. The partial, or ceremonial justification there-
fore v.'hich they found in those things, which were a figvue serving
for the time then present, was on the principle of their obedience to
God, in tl'i' things which they believed he had commanded them to
do. And when any one offered an offering, in all things according to
the law, it was imputed to him, and he was accepted ; but if in any ma-
terial point he failed, as in eating any of the sacrifice of a vow on the
tliird day, it was not accepted, neither nvas it imjiuted to him that of'
fercd it. And again; " What man soever there be of the house of
" Israel that killeth an ox, or lamb, or goat, in the camp, or that kil-
'' leth it out of the camp, and bringeth it not unto the door of the
" tabernacle of the congregation, to offer an offering unto the Lord
'' before the tabernacle of the Lord, blood shall be imputed to that
" man, he hath shed blood." To the same point is the Jaw of tlic
tithes of the Levites. When they offered the tenth of their tithes
as a heave-offering to God and gave it to Aaron, it was reckoned, or
imputed to them, " And this your heave-offering shall be reckoned
" [Heb. imputed] to you as though it were the corn of the threshing-
'> iloor, and as the fulness of the wine press." (Levit. 7. 18. and 7. 3,
4. Num. ] S. 27.) So then under the law, and also m the gospel, as
hath been already shown, that is imputed to any one, and that only,
which he actually possesses or really performs : and this is the pro-
per use of the word impute. Accordingly when Ahin^elech was ac-
cused by S'.uil> as being an accomplice with David against him, he
pleaded hl-^ innocence, saying, " Did I then begin to enquire of Goti

AND IMPUTATION. 1,09

« for him ? be it far from me : let not the king impute any tiling to
" his servant." (1 Sam. 22. 15.) No atonement, therefore, or justi-
fication, in these things by imputation, from one to another ; there
was no substitution in the case ; each man had to furnish his sacritice
at his own expense, and not the priest for him ; so each one under
the gospel is to offer at the expense of his own hfe, that is, the flesh,
and not another for him. But as before stated ; the high priest v/as
no doubt a type of Christ ; and amongst other tilings, iii this, that he
bore the names and the judgment of the people, and the sins of their
holy things which they hallowed, or devoted to God, in all their gifts.
For thus It is v/ritten ; " And Aaron shall bear the names of the chil-
" dren of Israel on the breastplate of judgment upon his heart, when
" he goeth into the holy place, for a memorial before the Lord con-
" tinually — And thou shalt make a plate of pure gold, and grave
" upon it, like the engravings of a signet, HOLINESS TO THE
" LORD. And it shall be upon Aaron's forehead, that Aaron may
" bear the iniquity of the holy things, vvliich the children of Israel
<' shall hallow in their holy gifts : and it shall be always upon his
" forehead, that they may be accepted before the Lord." (Exod. 2^.
29,30, 36, 38.) Thus the high priest bore the judgment and the sins
of the peolpe before the Lord, that they might be accepted, when
according to the lav/ and appointed order of God, they had rolled
their sins over on him, by confessing their sins and brmging their of-
ferings to the ministering priests. For under the law, that which
v/as offered to God was given to the priests. So did Jesus Chriiit
bear the names, and the judgment, and the sins of his people, and
still beareth them. " Nevertheless the foundation [or covenant] of
" Godstandeth sure, having this seal. The Lord knoweth them that
" are his." " He that overcomcth, the same shall be clothed in v/hitc
" raiment; and I will not blot out his name out of the book of life,
" but I will confess his name before my Father, and before his holy
" angels. By his knowledge shall my righteous servant justify ma-
" ny ; Jor he shall bear their inujuities — And he hare the sm of ma-
<' ny ;' even of all those who roll them over on him according to the
order of the gospel, by confessing their sins and bringing their offer-
ings to God and presenting them to the ministers of Jesus Christ, and
thus make covenant v/ith God by sacrifice, and keep it. But neither
did God nor Moses, whom the Lord made as God to the people, ex-
act any punishment of Aaron in the execution of his office in the be-
half of the people. Neither Aaron therefore, nor the under priests,
bore the punishment of the sins of the people, or the reward of their
iniquities ; they only bore their sins away, and as it were, buried
them out of sight, making atonement according to law. So neither
did God exact any punishment of his Son, the great high priest of
pur profession, as a punishment for the sins of his people, or the i-c-
ward of their iniquities, whom he came to save. But he and his
lioly priesthood, or he in them, and they in him, bear them away from
the people and cover them in charity ; for charity covsreth (he,vnilti-
tjlde of sins J and the priosts make atonement and the sins of the

110 OF JUSTIFICATION

people are forgiven them. No imputation of the sijis of the pcopie
to the high priest, or of his righteousness to them : every one had
to make his own offering. So neither is there any imputation of the
sins of the people to Jesus Christ, or of his righteousness to them,
only as they live his righteous life ; He that doeth righteousness is
riglitedusy even as he is righteous; and he that doeth not righte-
ousness is not of God. Let everif one that nameth the ?iame of
Christ depart from iniquity.

The sacrifices under the lav/ were designed for the purification of
the worshipers ; and this end they answered ceremonially, hut did
TiOt reach the conscience ; for in the first tabernacle '< Were offered
*' both gifts and sacrifices that could not make him that did the ser-
" vice perfect, as pertaining to the conscience." " For the law having
" a shadow of good thiiigs to come, and not the very image of the
" tilings, can never, with those sacrifices which they offered year by
"year, continually, make the comers thereunto perfect: for then
" would they not have ceased to be offered ? because that the wor-
" shipers once purged should have had no more conscience of sins.
*' But in those sacrifices there is a remembrance again of sins eveiy
" year." (Heb. 9. 9. and 10. 1, 2, 3.) Thus the apostle fairly proves
that they did not purge the conscience, nor in reality take away sin
at all. But as those sacrifices, or the blood thereof, served to purify
ceremonially, so doth the blood of Christ to those who drink it,
purge the conscience before God. " For if the blood of bulls, and
*' of goats, and the ashes of an heifer, sprinkling the uncleaji, sancti-
" fictii to the purifying of the flesh ; (ceremonially ;) how much
" more shall the blood of Christ, who through the eternal Spirit of-
*' fered himself without spot to God, purge your consciences from
,*' dead works to serve the living Giod." [Heb. 9. 13, 14.] This then
^vas the end of those sacrifices, to cleanse the worshipei s ceremoni-
ally, and of the sacrifice of Christ now, to purge the conscience of
the obedient believer, in the true spirit and substance; not by impu-
tation of his blood to us, but by doing the will of God as he did it, as
has been shov/n.

But it may be said that " Even Christ, our passover, is sacrificed
for us," and this must surely mean, that he is the great Antitype of
all the sacrifices, to whom tliey all pointed, who also was put to death
in our room, that his blood sprinkled on us, or imputed to us, may
save us from the curse, as the blood of the Jewish passover did the
Jews. That he is our sacrifice, and that he was sacrificed for us,
will not be denied. But it has been shown how, and to what end ;
even to be to us an example, and to lead us to God, while we are to
follow his track, purifying ourselves, even as he is pure ; and the
connection of this text also corresponds with this view of th.e subject
to confirm it. " Purge out therefore thes old leaven, that ye may be
" anew lump, as yc are unleavened. For even Ci^.rist otu' passover
" is sacrificed for us: thej^xforc let us keep the feast, not with the
" k-aven of malice and wickedness; but with the unleavened bread
" of frinceritv uiid irulh.'' Thus 5.>ithful believers in Christ keep the

AND IMPUTATION. 1 1 1

feast ; thus they eat the passover from day to day, eating his flesh
and drinking his blood ; that is, living as he did and in his spirit.
For it is written that the life of all Jltsh in the blood thereof; and
again Jesus testifies saymg, " It is the Spirit that quickeneth, the
flesh profiteth nothing." [1 Cor. 5. 7, 8. Levit. 17. 14. Jno. 6. 63.^

Another argument in defence of justification by the imputed rigli-
teousness of Christ, is the saying of Paul, " That I may \vin Christ,
*' and be found in him, not having mine own righteousness, which is
" of the law, but that which is through the faith of Christ, the righ-
" teousness wiilch is of God by faith." [Phil. 3. 5.]

It might indeed, by this time be understood, that the doctrine of
justification by faith and obedience, here contended for, is not, in any
respect, intended or calculated to contradict the doctrine of justifica-
tion by the righteousness of God, which is through the faith of Jesus
Christ ; but to deliver the people from the groundless notion of bcing
juslified Ijy the good deeds and suiTerings of ar.othcr, or by the righ-
teousness of another imputed to them, when God hat'.i taught no
such thing. For the righteousness of God by the faith of Christ is
the same righteousness by faith and obedience, for which we contend;
a righteousness and justification according to the faith of Christ, in
opposition to the righteousness and justification by the law ot Moses,
or any other plan, partly or wiiolly separate from faith in Christ and
obedience to him. For that righteousness which, is obtained accord-
iiig to God's appointment, and to his acceptance, is God's rl^^htcovs-
ness ; and it is always attained by faith in Christ, it is The righieous-
ness which is of God bij fiithy even that nvhich is through the faith
of Christ.

A man's own righteousness is that in which I>c Vt-cukl jur-.tify him-
self, one side of the appointment of God; as the Jews, " Who be-
" ing ignorant of God's righteousness, and going about to establish
" their own righteousness, have not submitted thcm.selvcs to tl;e
" righteousness of God." (Ro. 10. 3.) Zealous as they were of the
law, it was not because they were so attached to the law, or so
true and faithful in it, that they rejected Christ, but because, by their
own traditions, they had made void the law, and Avere wanting in the
true spirit of it. " For I bear them record," saith the apostle, " that
" they have a zeal for God but not according to knov.iedge." But
had they believed the law and understood it, they vvould have believ-
ed Christ. " For Christ is the end of the law for righteousness to
« every one that believeth-" Accordingly Jesu^ said to the Jews,
<' Do not think that I will accuse you to the Father : there is one that
" accusethyou, even Moses, in whom ye trust. For had ye believed
" Moses ye w^ould have believed me : for he wrote of me. But
" if ye believe not his writings, how shall ye believe my words ?"
And again ; " Did not Moses give you the law ? and yet none of you
" kecpeth the law." And again ; " Search the scriptures [or }c
" search the scriptures] because in them ye think ye liavc eternal
" life : and they are they which testify of me. And ye will not come
" tome that ye might have lif:?." TTno. 5. 45. 4G, 47. and 7. IP. and
rv-i. 40.^ ' .

II- OF JUSTIFICATION

But ifter the lav/ had served its day, and Christ had appeared, for-
a man to seek justification in any degree by the law, is to go about to
estabUsh his own righteousness, and not submit to the righteousness
of God, for that is to go out of God's appointment. Therefore the
apostle, although while the law was all he knew, he felt liimself
blameless, when Christ was made known to him, gave it up, with all
his attainments in it, for the knowledge of Christ, " Touching the
" righteousness which is in the law, blameless. But what things
" were gain to me, those I counted loss for Christ. Yea, doubtless,
" and I count all things loss for the excellency of the knowledge of
" Christ Jesus my Lord : for whom I have suffered the loss of all
" things, and do count them dung, that I may win Christ, and be
" found in him, not having mine own righteousness, which is of the
" law but that which is through the faith of Christ, the righteousness
" wirich is of God by faith ; that I may know liim, and the power of
" his resurrection, and the fellowship of his sufferings being made
" conformable to his death." (Phil. 3, 6 to 10.) But in all this there
is not a word of righteousness being imputed to him, especially any
vicarious or surety righteousness of Christ. And who could have
asked a fairer opportunity to have said. The righteousness of Christ
imputed to mc, had he believed any thing of such a plan? And what
can be the reason that Paul, v/ho shunned not to declare all the coiai-
sel of Gorf, should never find an occasion to name in all his dis-
coures, that which is esteemed one of the main branches of all God's
counsels ?

But doth not the apostle lierc expressly disclaim his own right-
eousness ? Yea, his cv,-n righteousness ^^■hich is of the law, liov/
abolished in Christ. But although he gave up all other laws and
attachments for Christ, that doth not imply that he must reject the
law of Christ also, and disclaim that righteousness which is through
the faith of Christ, even though it be called his own after he hath
attained it. As said Jesus, " Except your I'ighteousness shall
" exceed the righteovxsness of the scribes and pharisees, ye
*' shall in no case enter into the kingdom of heaven. (Matt.
5. 20.) Your righteousness — not mme imputed to you. Now
the righteousness of the scribes and pharisees, which is tliat
of the law, is that which the apostle hero disclaims, however
perfect it might be, (for he was a phariseeas touching the laAv, and
touching the righteousness which is in the law blameless,) that he
might gain that righteousness which is through the faith of Christ.
And what was the faith of Christ? To do always the things which
pleased God. " Lo, I ccrae to do thy will, O God. He taketh
" away the first, (th.e law,) that he may establisii the secoiid ;" the
doing of the v/ill of God. This was the faith by which Jesus al-
"ways maintained the union and protection of tlie Father, as he «iaid ;
*' And the Father hath not left mc alone, for [Greek, because] I al-
" ways do those things which please him." (Jno. 8. 29.) And by this
f?ame faitii believers maintain their union and access to God, as
saitli the apostle; " Beloved, if our heart condemn us not thcnliav:;

AND IMPUTATION. 113

« we confidence towards God. And whatsoever we cisk wc receive
" of him, because we keep his commandments, and do those thinr :-i
" that are pleasing in his sight." (1 Jno. 3. 22, 53.} And said Jesut! ;
« If ye keep my commandments, ye shall al>ide ia my love; ev.;;
'♦ as I Imve kept my Father's commandments, and al)idc in Iiis Ua ^. '

When therefore any man hath on him that rigiitcousness wiiicL is
through the faith of Christ, it is his own righteousness, as truly as it
is the rig-hteousness of Jesus Christ when on lum, and on tlie same
principle ; <' He that doeth righteousness is righteous, even as he is
" righteous." But it is all of God ; all things being done according
to his plan and appointment, and to his acceptance. " Tiiis is ti\e
" heritage of the servants of the Lord, and their righteousness is cf
" me, saith the lord." (Isa. 54. 17.)

Much as is said of their righteousness, as being of God, and of the
righteousness of God by the faith of Jesus Christ, as being the rir.h-
teousness of his people, it is remarkable that it is never once said to
be theirs by imputation, application, impartation, or any otlier v/ay
contrary to that of doing righteousness, and so Ijciag rigiiteous even
as he is righteous. Even in the epistle to the Romans, (3. 20 to 2C.)
where the apostle has insisted so much on faith, he never cr.ce
names the righteousness of God, or of Christ, as being imputed to
believers, or Christ's satisfying divine Justice, appeasing God, or
working out a righteousness for his people, or any such thing ; (r.ci-
ther any where else ;) but shows clearly enough the v/ork of Christ,
in deciarhiff, demojistratiri^^ or exhibiting to view, the righteous-
ness of God, in a way different frora the lav/, yet the very sanic
righteousness which was attested by the law and the prophets, and
is in the gospel manifested, not only to, but also upon all them tl.at
believe, whether Jews or Gentiles. Thus Christ v/as set fcrta a
propitiation, [or ixa^yjpi-ov mercy seat, being the same Greek v/ord
which is so rendered in the epistle to the Hebrev/c (9. 5.) as express-
ing the place where Cvod appeared to the people, and manifested his
glory : the same word also by Avhich t'le seventy Jews have gene-
rally translated the Hebrew v/ord wluch the English translators ren-
der mercy seat] to manifest or declare the rigl'.teousness of God,
7jot to work it out or to inake a riffhteousneas fur his fieople, by dy-
ing and suffering in their room^hutVA a. living example, at the ex-
pense of his blood, to exhibit the righieousnefis of God to vieu>, for
the remission of sins that are past, even those transgressions which
were committed under the Mist testament, (Heb. 9. 15.) as well as
for those of the present time, that after such a demonstration cf
God's rigliteousness, in his losig-sufFering, the v/ay might be open
for him to be just and so to appear, and the justiner cf these who
believe in Jesus ar,d obey as he did. To tlas effect are his words ;
" l-hcreforc by the deeds of the law there shall no flesh bcjustified
" in his sight ; for by tiic lav/ is the knov/lcdge of sin. But nov/
"^ v/ithout the law, the righlcuusness of God is nianifiested, being
" witnessed by the law and the pron'acts; even the righteousness of
•- God through the f.iiiL of Jesus Chri'.:l; unto all and upon aJi them

f..

114. ' or JUSTIFICATION

"that believe; for there is no difference ; for iill Lave sinned and
*' come short of the g-lory of God,bein.Q; justified freely by his grace,
" tlirough the redemption which is in Christ Jesus ; whom God
<>• haih set forth a nicrcy-seat through faith in his blood, to declare
" [or Greek, for a demonstration of] his righteousness for the re-
" mission of sins, that are past, through the forbearance of God,
" (and not by the righteousness of Christ imputed;) to declare, I
" say, at this time, his righteousness: that he might be just and the
" justifier of him V/;ho bcli6veth in Jesus," (or of him tvho U by. the
faith of Jrsitn ; as it were a son of his faith ; one Avho lives as he
lives, doing the will of God in all things. For that was undeniably
the faith of Christ which he kept and for which he came into the
world. " Lo, I come to do thy will, O God ;" and again, " The
" Father hath not left me alone, because I always do the things
" which are pleasing to him.") " Where is boasting then ? It is ex-
" eluded. By what law? of works? Nay; but by the law of faith.
" Wherefore we conclude that a man is justified by faith nvlthout the
" deeds of the lavj." True enough ; without the deeds of the law ;
but not Toithout the faith of Christ ivhich nvorketh by love. Diso-
bedience to the gospel is as emphatically the character of the >vick-
ed who arc not in Christ, as unbelief. " For the time is come that
" judgment must begin at the house of God ; and if it first begin
" al us, what shall the end be of them that obey not the gospel of
" God?" " But totheiB that are contentious, and do not obey the
" truths but obey unrighteousness, indignation and wrath, tribulation
" and anguish upon every soul of man that doeth evil." " For
" which things sake the wrath of God cometh on the children of dis-
" obedience.'' [1 Pet. 4. 17. Ro. 2. 8, 9. Col. 3. 6. Eph. 2. 2, and
5. 6.] Obedience is also as propei'ly the character of a christian as
believing. " But glory, honor and peace to every man that worketh
<' good." " And being made perfect he became the author of eter-
" riul salvation to all them that obey him." (Ro. 2. 10. Heb. 5. 9.)
Thus while the works of the law, and that righteousness which is of
the law, are excluded from any ])art in justification, or in keeping
• union with God from beginning to end, that obedience w^hich is after
Cniist is never excluded. " For in Jesus (Christ neither circumcis-
" sion, availeth any things nor uncircumcission ; but faith which
" worketh by lo\e," and again ; " Circumcission is nothing, and un-
" circumcission is nothings but the keeping of the corninandmcnis of
" God." [Gal. 5. 9. 1 Cor. 7. IP.]

But on this view of the subject, it may be asked, how is boasting
excluded ? I ask in return, where is there any room for us to boast
(except in God,) that God hath of his own free love and mercy giv-
en us a Saviour ? and laid thc-whcle plan of our redemption with-
out our knowledge or our aid ? and tb.at too, not on account of any
goodness in us, but of his own grace ? " Not by works of right-
" cousncss which we have <ilone, but according to his mercy he hath
" saved us by tl\e washinjj of regeneration and renewujg of the Holy
^- Ghost." fhl. 3. 5.] And -vliat have we, -/hi^l^ -^'^ "have not rc^

AND IMPUTATION. 115

tcivcd ; if therefore we have received it, wl;y should v/e boast, as
tho\igh wc had not received it ? » So likewise ye, when ye have done
•" all liicsc things which are commanded you, say, Wc are uaprofit-

ihle servants; wc have done that whichv/asour duty to do." [Luk.
-;. 10.] But all these things neither prohibit nor contradict a
3nan'.s i^xperience of justification, the approbation of his own con-
science, and acceptance of God, in the performance of his duty, in
making a right uss of the things which he hath received, and sub-
mitting to the washing of regeneration, or rather in washing him-
self therein, (wash you, make you clean,) and so being renewed by
the Holy Spirit. " Well done, good and faithful servant, thou hast
'' been faithful over a few things; I will make thee ruler over ina-
'• ny things : enter thou into the joy of thy Lord." [Matt. 25. 21.]
l^ut this subject will be noticed hereafter.

Another argument for justification by Christ's righteousness im-
puted, is, that Christ hath redeemed us iVom the ciirsc of the law
being made a curse for \is. (Gal. o. 23.)

By attendhig to the connection wc. may readily see tiiat no
great difficulty need be felt in tliis passage, it being susceptable, in
its most nat'aral construction, of an acceptation perfectly consistent
witii the doctrine which we arc proving. The law here spoken of
is the Mosaic, as is evident from the words a little before, " For
" as many as arc of tlie vv^orks of the law are iriidcr tlie curse ; for
" it is written, Cursed is every one that continueth not in all things
" which arc written in the book of the law to do them." Why un-
der the curse by being of the works of the law which required
obedienc(^".in all things and only cursed those v^'ho failed ? Why not
keep the law and be blessed ? For it is written, " The man that
" doeth them f^hal! live in them." ^Vhy then not do them and live ?
Because there is no power. The law of Moses supplied not the
people with power to keep it, except outwardly ; and the man Avho
did them lived in them ; had a temporal life, and temporal blessings.
But to love the Lord thy God with all tliy heart, and with all thy
soul, and w;ith all thy strength, and with all thy mind, and thy neigh-
bor as thyself, which things arc written in, that law, and thus to
condemn sin in the flesh altogether, so as to fulfil the perfect right-
eousness of the law, purging the conscience from dead works to
serve ti'ie living and true God, remained for the law of faith in
Christ, tiiat faith v>'hich worketh by love, that Christ, and not Moses,
might be the first and have the pre-eminence in all things, having
done, and opened the v/ay, as our example, for us to do, that v/hich
was impossible for the law, or those under it to do, that the I'ighteous-
ness of the law miglit be fulfilled in us. Tins law is also tiiat
Avhich was interposed between the promise and the inheritance, and
was added because of transgression, until the seed should come to
whom the promise was made, but could not justify as pertaiiiing to
the conscience; for justification was to be by faith which had respect
to the promise. " But that no man is justified by the law in the
"' sight of God it is evident, for, The just sliall live by faith. And

116 O? JUSTIFICATION'

" the lr.v/ ^s net of faith ; but the man that doeth thein shall live iil
" them," and therein shall be his life ar.d not in Christ. " Is the laA^
" then against the promises of God ? God forbid ; for if there had
" been a law given which could have given life, eerily righteousness
" should have been by the lav/. Christ hath redeemed us from the
" curse of the Iaw> being made a curse for us : for it is v.ritten, curs-
*' ed is every one that hangeth on a treeJ' How then did he re-
deem us irom the c\irse of the law ? By taking out of the way that
law, or that dispensation of the law, which kept the people under
the curse by making demands which it furnished no power to fulfil ;
" Blotting out the hand writing of ordinances that was against us,
" which was contrary to us, and took it out of the v.'ay, nailing it to
" his cross." " By whom we have received grace and apostleship,
" for obedience to the faith among all nations for liis name." " For
" Clirist is t! -e cvA of the law for righteousness to every one who
" believeth." (Cor. 2. 14. Ro. 1. 5. and 10. 4.) But how was he
made a curse for us ? Rather than give place to the enemy ; rather
than flxil or be discoui'aged in the work he came to do, until he
should bring forth judgment to truth, for both Jews and Gentiles;
rather than be lacking in any part of the example Avhich he under-
took tn be, as the forerunper of his people who were sure to have
to suffer for his name ; and that he might in all things confirm, the
covenant of premise n:;adc to the fathers ; he suffered hinsself to be
taken and hanged on a tree, or crucified, and so by f?ise accusation,
endured the curse which the lav,^ of Moses prescribed for a raale-
fictor : according to what has been already shov.ni ; " That tli^e bles-
''• sing of Abr:?.ham might come on the Gentiles through Jesus
''• Ci.i ist ; that Ave might receive the promise of the Spirit through
'• firilh.." Christ therefore was made a curse by the malice of wrick-
ed n-.on for doing his duty which he had undertaken for our redemp-
tion, and by becoming a curse in that v.'ay, put the seal to the cove-
nant. But he was not made a curse by the Spirit of God ; unless as
before expounded; " For no man speaking by the Spirit of God
" cailcth Jesus accursed." [I Cor. 12, 3. B. vV. Sto. r. .^.k"]

But fully to illustrate the above statement, let it be remembered,
t]',at the law, although it could not justify in the sight of God, as per-
taining to the conscience, and the worshipers were always subject to
a sense of being under the power of sin, nevertheless, did not necessa-
rily leave them under the present burden of guilt for the onnssion of
duty ; for they were capable of complying v.'ith those statutes an.d ordi-
nances which were enjoined upon them., that being all which was po-
sitively rcqiiired of them for the time being; and in the pcrform.ance
of these institutions they were blessed, and found peace and prospe-
rity ; I^or the ?ran thai doct/i them shall live in tiie:n. But as that
obedience was mainly ceremonial and outward, so avci-c the blessings
which they received of a temporal nature. They had nothing which
could minister life to the soul, cr take away sin, v>hich was the true
spirit and end of the I^w, Their best niinistralions left them in a
stale of coiidcmnaticn and death ; and the greatest work that wh(/le-

AND IMPUTATION. liY

ministration could do for them, Avas to waken lliem to somfe know-
ledge of their condition, (for by the law is the knowledge of sin, but not
of salvation,) and hold out the promise (in the letter,) cf a deliver-
ance to come, so that it is calkd by inspiratioii, the ministration of
dsat/i and of condemnation. (2 Cor. 3. 7, 9.) " For if there had been
*' a law given which could have given life verily righteousness should
'' have been by the law ; As therefore the law, which was the only
mean of life which they had in possession, could not give life, they
could not be under guilt for not having it. But yet they were without
that life which was spiritual, " Shut r.p to the faith wliich should af-
" terward.s be revealed." " For the law made nothing perfect, but
" tiie bringing in of a better hope doth;* by the which Ave draw nigh
" to God.'' (Hcb. 7. 16.)

Another scripture, which may be considered as conciu'rent with
the above, is in the epistle to the Hebrews, (9. 12.) " Neither by the
" blood of goats and calves, but by his own blood, he entered in once,
" into the holy place, having obtained [in the Greek, having found,3
" eternal redemption for us." That he entered m by his own blood
is not disputed ; neither is it disputed, th^at he spent his life and blood
in opening and consecratmg the new and living Avay, that we might
find redemption. But all this will not prove the doctrine of sureti-
ship, or imputed righteousness. We have already seen, that tliere
is another method for him to have entered in by his blood, (or through
it, as the Greek word is very commonly and properly rendered,) that
is, by spendmg his life and spilling his blood in overcoming the oppo-
sition of men and devils against him, as the captain of our salvation,
that he might lead us to God, and through death, destroy him that
had the power of death, that is, the devil, and deliver those who,
through fear of death, were all their lifetime subject to bondage.
In this way he obtained, or acquired, redemption ; he gained his
point, having found eternal redemption, as our captain ; the first
leader and perfecter of faith ; being the first Avho ever gained full
and immediate access to the throne of God. But this is a very dif-
ferent matter from purchasing, or obtaining by proper price, Avhich
is never applied by the Spirit of God to rcdem])tion, justification or
salvation. A man may obtain the object in view by great labor,
much sweat and blood, where there is no demand of an equivalent
for the thing- obtained, and where no one hath any right to make such
demand. Thus Christ gained the point of overcoming the v/orld,
conquering the devil who had the power of death, and leading us to
God, [1 Pet. 3. 18. Greek,) when the devil, who had the power of

* The sulijilcmcnt here added by the translators seeins rather to
carrij the sense to a different Jiolnt from that of the Greek text., and
might cause the writer to be understood as stating that matters
ivere already perfected., ivhereas all that can be supported by the
text, is, that the gospel, or the bringing in of a better hope, is the
comjietent means of making perfect ; the full effect to I'c obtained iv
due time ; the sentence is rlipticaL

lis OF JUSTIFICATION

death and held souls in bondage, had no right to demand any pay for
letting them go. And it v/as neither reasonable nor possible, that
God could demand of him any pay for rescuing those souls whom
he sent him to deliA'er. It is more reasonable that God should have
jjiven him a good reward. And this he hath done ; for he hathrc/s-
ed him from the dead^— crowned him with glory and honovy (end seat-
ed him on the right hand of the throne of God — he hath ajijiointed
him the heir of all things — ynade hira the head o-ver all t/iing& to the
church, and prince over all the souls whom he redeemeth — hath high-
ly'exalted him and given him a name tv hie h is' above evcitj name,
that in the name of Jesus every knee should boiv, of those in heaven
and those 07i earth and those under the earth ; and that every tongzie
should confess that Jesus Christ is Lord, to the glory of God the
Father. (Phil. 2. 9, 10, 11.) But the obtaining of this point cost
him much labor and sweat, his life and blood ; although God de-
manded nothing of him as payment for our redemption, and dem.ands
no less of us than before, but much more accordmg to the greatness
of our privilege. " Therefore we ough.t to give the more earnest
" heed to the things which we have heard, lest at any time we should
*' let them slip. For if the Avord spoken by angels v/as steadfast,
'• and every transgression and disobedience received a just, recom-
»' pense of reward : how shall w'e escape if we neglect so great salva-
*' tion ; which at the first began to be spoken to us by the Lord and
" w^as confirmed to us by them that heard him." (Heb. 2. 1,2, Sec.)

Once more; In defence of justification by the imputation of
Christ's righteousness, it may be ai-gued, that although the term
price, buy, or purchase, is never applied directly to salvation or re-
demption, yet he certainly did pay a price for the people, as it is
written ; " And ye are no& your own for ye are bought with a price."
<i For?.smuch then as ye know that ye were not redeemed v/ith ccr-
'' ruptible things, as silver and gold, from your vain conversation re-
'■ ccived by tradition from your fathers, but with the precious blood
" of Christ, as of a lam.b without blemish and without spot." And
believers are called The purchased possession. (1 Cor. 6. 19,20. I
Pet. 1. 18, 19. Eph. 1. 14.)

I suppose little, if an.y thing, need be said to satisfy every man of libe-
ral information, that to purchase, to buy, to redeem, and to ransom, are
used as tantamount expressions. This ma) be more learnedly under-
stood by those who can read the scriptures in their original languages,
by comparing the different passages in which those terms are used.
Thcbc terms all relate to liberating the people from their bondage
to the de\il, sin and death, and leading them to God to be his posses-
sion. ." For ye were as sheep going astray ; but are now returned
'' to the Shepherd and Iiishop of your souls." (1 Pet. 2. 25.)

TJiai God'p people are said in the scriptures, to be redeemed,
bought, n\' purchased, wiH not be disputed ; and that the ransom, or
j)iice, of il:at redemption is said to be the blood, or life, of Christ, is
lran}:ly acknowledged. But the indisputed truth of these things
liuake.-5 nothing in favor of justificalion by the righteousness of Christ

AND IMPUTATION". 119

imputed to believers, or of his doing;- and suffering as their surety;
for it is never once said that he paid his life, or his blood, to God, as
a ransom, or price of redemption or purchase, or that by his life,
blood, or any other means, he redeemed his people from the hand of
justice, or of God, or any thing else, by which to prove that God
held the people to punishment, and ->.vouId not let them live and be
happy, without an equivalent or payment ; but on the contrary, thai
he redeemed them to God, and brought them back to him, from
whom they had gone away, and become subject to another.

These things will appear in a clear point of view by a judicious
consideration of the most conspicuous passages of scriptures, which
teach in explicit terms fro?)} iv/ioin and from ivhat Christ redeemed
his people. And by these it will appear that he redeemed them
from the enemies of God and man, zsfrom the devil ; from sin a7id
all iniquity ; from x'ain conversation, or an unprofitable manner of
living ; ^/>-07n the carnal mind, or from the fleshly principle which
I'ules in men and holds them in boi\dage ; and in a \^ord, from every
thing which is contrary to God and subversive of the, true happine.s.s
of men. " Now is the judgment of this world : now shall the prince
" of this world be cast out. And I, if I be liftetl up from the cnv\b
" will draw all men to me." " That through death iie might <{u-
" stroy him that had the power of death, that is, the de\il; ^*d'.',;ifliSi-
" liver them who through fear of death were all their lifetime 5i;f'j< v^ i
" to bondage." " And that they ]uay recover thcmselv'ds out of the
'' snare of the devil who are led captive by him at his will." " Unto
" whom now I send thee, to open their eyes, aiKl to turn them from
" darkness to light, and from the power of saUm to God, that Ihcv
" may receive the forgiveness of sins." " But if I, by the finger of
" God, cast out devils, no doubt the kingdom of God is come upon
" you. When a strong man armed keepetli his palace his goods arc
" in peace ; but when a stronger than he shall come upon him., and
" overcome him, he taketh from him all his armor wherein he trust-
" ed, anddivideth his spoils." (Jno. 12. 31, 32. Heb. 2. 14, 15. 2
Tim. 3.26. Acts 26. 18. Luk. 11. 20, 21, 52.) Thus mankind are
justly represented as being under the poAver of the devil, and led
captive by him at his will, for the whole ivorld lirth in the vjicked
one. But the work of Christ which he came to do, is to redeem
them that obey him, from the devil, and destroy his power ove?'
them : " Wherefore he saith, when he ascended up on high, he led
" captivity captive and gave gifts imto men." (Epli. 4. 8.)

Christ also redeems his people from sin and from all inic[uity.
This is the same as to redeem them from the devil, for " lie that
" committeth sin is of the devil : for the devil sinnctli from the be-
" ginning. For this purpose the Son of God Avas manifested that hs
" might destroy the works of the devil. Whosoever is born of God
" doth not commit sin." " But if Ave Avalk in tiic light as he is iii ,
*' the light, Ave have fclloAvship one Avith another, and the blood of
" Jesus Christ his Son clea.nscth us from all sin." " Who gave him-
•• ^clf for us. that he might redeem us from all iniriulty. i-.r.d purifv

120 OF JUSTIFICATION

" to himself a peculiar people zealous of good works." " And he
" shall redeem Israel from all his iniquities." " This is the cove-
" nant that I will makft with them. After those days, saith the Lord,
" I will put my laws in tVicir hearts, and in their minds will I write
" them ; and their sins and iniquities will I remember no more." (1
Jno. 3. 8, 9. and 1.7. Tit. 2. 14. Psm. 130. 8. Heb. 10. 16, 17.)Man-
kind in their natural and fallen state, are all sianers, serva?its to sin
under its dominion, dead in sin, and obnoxious to ivrath, and the
v/ork of Christ is to redeem from all these things. " For all have
" sinned and come short of the glory of God ; being justified freely
" by his grace, through the redemption that is in Christ Jesus."
" For sin shall not have dominion over you : for ye are not under the
" law but under grace." " For v hen ye Avere the servants of sin
*' ye v/cre free from righteousness. What fruit had ye then in those
" things whereof ye are rrow ashamed ? for the end of those thhrgs is
*' death. But rrow, being made free from sin, and Ijccome servants to
" God, ye have your fruit vmto holiness, and the end everlasting life.
*' For the wages of sin is death; but the gift of God is eternal life
*' through Jesus Christ our Lord." " And you hath he quickened,
*' who were dead in trespasses and sins : wherein, in time past, ye
*' walked according to the course of this world, according to the
" prince of the power of the air, the spirit that novv' worketh in the
" children of disobedience : among whom also we all had our con-
" versation, in times past, in the lusts of our fiesh, fulfilling the de-
" sires of the flesh and of the mind ; and were by nature the children
" of wrath, even as otherc." (Ro. 3. 23, 24, and 6. 14, 20 to 23. .
Eph. 2. 1,2, 3.) Answerable to this work for which Christ came
iirto the world, and which he accomplishes in his people, he hath his
name; " And thou shalt call his name Jiisus ; for he shall save his
" people from their sins." (Matt. 1.21.) Now to be redeemed from
sin, the cause of death, of the cirrse and all evil, is to be redeemed
from all these effects. Sublata causa tollitur effectus ; take away
the cause and the effect will cease. Again ;

Christ redeems from vain conversation, or an unprofitable man-
ner of living. " Knowing that ye Avere not redeemed with cor-
*' ruptable things, as silver and gold, from your vain conversation rc-
" ceived by tradition from your fathers ; butv.ith the precious blood
"of Christ." [1 Pet. 1. 18, 19.] This vain conversation doth nof
relate merely to useless discourse, of which no doubt they, as well
as people in these days, had a great deal ; old v.'ives' fables and end-
less genealogies, Avhich are unprofitable and vain ; but to the whole
circle of active life, and with the utmost propriety, to the vain forms
and cerenronies of religious worship, which they had received of
tiieir fathers by tradition, in which there was nothing saving, nothing
of that godly edifying which is in the faith of Christ. The Greek
word azajpoq);;;- [anastrophccs] in the connection in Avhich it stands,
fully justifies an acceptatipn thus extensive, and its comnwn use in
the scriptures is not conlraiy thereto. From this vaur circle of life
aiid religion then, in which is no true foundation of hope, christians

AND IMPUTATION. 12 i

are redeemed by Christ through his blood, or life, who set them a
better example, to teach them aiKl lead them to God ii> the new and
living way, which he hath consecrated, at the expense of his life and
blood, through the vail, that is to say, his flesh.

Christ having redeemed his people from this vain conversation,
it follows as a necessary consequence that they are redeemed from
the carnal mind, or fleshly principle, which rules in men and holds
them in bondage ; for that is the very coi'e and foundation of the
vain conversation of the world, as it is before written, " And you
" hath he quickened, who were dead in trespasses and in sins.;
" wherein in time past ye also walked according to the course of this
" world, according to the prince of the power of the air, the spirit
" that now worketh in the children of disobedience : among whom
" also we all had our conversation, [aia,-po^;>7i'] in times past, in the
*' lusts of our flesh, fulfilling the desires of the flesh and of the mind;
*' and were by nature the children of v.-rath even as others." Out of
the wretched state, therefore, of death and carnality, Christ redeems
his people, or which is the same, God in Christ, and quickeneth theia
together with him. " But God, who is rich in mercy, for [or through]
" his great love wherewith he loved us, even when we were dead in
" sins, hath quickened us together with Christ ; (by grace ye are sav-
" ed ;) and hath raised us up together, and made us sit together in
" heavenly places in Christ Jesus." (Eph. 2. 1 to 6.)

That Christ hath redeemed us from the curse of the law, being
made a curse for \is, hatli been already shown, as well as how he did
it, that is to say, by suff'cring himself to l>e taken and by false accu-
sation hanged on a tree, and thereby suffering the curse which that
laAv announced against nnalefactors^ which could inflict a curse, but
could not give spiritual life, because it did not fiu'nish its su'ojects
with power or motive to keep it, except outwardly, and flnally, by
taking it out of the way, or putting it to death. And in so doing he
delivers us from the law also, that imperfect law which worketh death j
and also from that carnal mind which was patronised by the law : for^
to be under the law seemeth unavoidably to imply being in the flesh.
These things are taught in the follov/ing scripture. "Wherefore, my
" brethren, ye are become dead to the law by the body of Christ ;
(Christ therefore hath redeemed us from the law:) that ye should be
*' married to another, even to him who is raised from the dead, that
" we should bring forth fruit to God. For when we v/cre in the flesh,
(vmder the law, or not married to Christ,) the motions of sins, which
<' were by the law, (thus the law could excite those motions, tliat is,
" lusts, in the members, but could not extinguish them,) did work in
" our members to bring forth fruit unto death. But now ive avp de-
" livcred frovi the hnv, tliat being ctead nvherem tt^e were /leld, that
" we should serve in nearness of spirit, and not in the oklness of the
" letter." (Ro. 7. 4, 5, 6.) Thus it was left for Christ alone to have
the honor of redeeming us from the law and the curse which was
in it, and the carnal mind, or sin in the flesh, which is the cause of
the curse and the necessity of the law, which was added because qF

122 OF JUSTIFICATION

transgressions until the seed should come. For that the carnal niind,
or sin in the flesh, was patronised by the law, and never condemned
until Christ came, is evident from the apostle's words ; " For God,
" sending his own Son in the likeness of sinful flesh, and on account
" of sin, (because it stood in the way and must be removed,) con-
" demned sin in the flesh ; that which the law could not do, [or the
" impossibility of the law,] in that it was Aveak through the flesh :" f:>r
it suffered its subjects to live in the flesh, and never told thou it was
wrong, but adapted its injunctions to that manner of life, in meats
and drinks and divers washings and carnal ordinances, that is, justifi-
cations of the flesh, in the original Greek. [_Ro. 8. 3. Heb. 9. 10. See
B. W. Ston. Address, p. 29.]

Thus we have taken a compendious, though dccissive view of the
question, from whom and from what Christ hath redeemed his peo-
ple, and still goeth on to redeem those who commit themse'ves to his
guidance. And no evidence appears on which to ground our belief,
that he ever redeemed them from God, or from the hand of justice,
as some say, cr that God at all required any payment of Christ in
their stead, cr any value, or satisfaction for Avhat they had done, in
order to his being -willing to give them full salvation, or any thing
of the kind. On the contrary, God, even that God who v/as in
Christ reconciling the world to himself is their Redeemer and their
purchaser. " Thus saith the Lord, the King of Israel, and his re-
" deemer, the Lord of hosts ; I am the first and I am the last ; and
*' besides me there is no God. " Take heed therefore — To feed the
" churcii of God which he hath purchased with his ov/n blood." [Isa.
44. 6. Acts 20. 28.] Now God could not purchase or redeem bis
people from himself ; but he could redeem them from the devil,
from sin and iniquity, or from their vain conversation, at the expense
of the blood cf his own son ; '' For thus saith the Lord, ye have sold
yourselves for nought ; and ye shall be redeemed without money."
[Isa. 52. 6.]

Several Greek Avords are used by the apostles on this subject,
which are translated into the English words, /;.vrc/m&r, buy mid re-
deem. But the word rendered, /n/?T/;a5erf, [s? pwrtotj^aaf o, arquircd,]
where we read that God purchased his church by Us own blood, is
never by them used Avhere an actual purchase Avas made or propos-
ed by offering value for value. The same is to be said of the phrase
purchased fiossession. [rr^g sfpirtot-ijcfcoj, the acquisition.] It is a Avord
seldom used, and expresses the obtaining or acquiring of an object
by perseverance in good conduct. Thus, " They that have used
" the office of a deacon Avell, purchase to themselves a good degree,
" and great boldness in the faith which is in Christ Jesus." [1 Tim.
3. 13.] But if the word be maintained to mean a purchase by a
pi ice paid, it will equally prove that christians purchase their cAvn
salvntionby a price paid by them, as that Christ p\irrhascd them by
a p\-ice paid by him. Fbr the same word, exce])ting the distinction
of noun and verb, is used to express the acquisition (A salvati<;n by
them. " Whereunto h^hath called you by our gospel, to the ob-

AND IMPUTATION. 123

laininpj [«j «ipirtot'j?Tivl of the glory of our Lord Jesus Christ."
" But we are not of them who draw back to perdition ; but of thena
" that believ'e to the saving- [?«;• «fptrtot.'?cn'] of the soul." [2 Thess.
2. 14. Heb. 10. 30.] 'Neither isihe word /lurc/iase, buy or redeem
ever applied to this subject, where it will justify the notion of a
price paid for the redemption of the people. These words are used
by the sacred writers on this subject in quite a dificrent sense, and
are universally figurative. " Remember thy congregation, which
" thou hast purchased of old ; the rod of thine inheritance which
" thou hast redeemed : this mount Zion wherein thou hast dweit."
f Psm. 74. 2.] Now what did God ever give for this congregation
i-.liicli he purchased, or this inheritance which he redeemed ? Th.e
I;i:ilory of tlieir redemption shows, that he gave the Egyptians to
death and destruction, and vanquished the Canaanites before them,
that Israel miglit inherit the land. " I gave Egypt for thy ransom ;
*' Ethiopia and Seba for thee." [Isa. 43. 3.] Thus God purchased
his cluirch and congregation redeeming thern by conquest.

In like manner, when Christ redeemed his people from their spi-
ritual enemies, as from the devil, or from all iniquity, what did he
give to the devil for their redemption ? — Destruction. — '■'■ He led cafi-
" tivity captive^ and gave gifts to men: he gained their liberty by
conquest, Having sfioiled firincijialities and fioivers he 7nade a
alioio of them cifienly^ triumfi/iing over them by the cross." [Cc\. 2l
Ij.] Thus Christ redeemed his people who are called The /lur-
cha.':ed possession^ by the conquest of their enemies. But the dif-
ficulty will remain in the minds of some, that God's people arc ac-
' ' '.l!y redeemed by price as well as by power. The church of God
. hich he hath purchased by his own blood, is the explicit language
c i' scripture ; and the apostle in his first epistle to the Corinthians,
hu'ih these Vv^ords in two places. Ye are bought vynh a price. [6. 20.
and 7. 23.] Thus the blood of God, or of Christ, is counted the
real price of redemption, wdiich is also confirmed by other scrip-
tures, as this, " For thou wast slain and hast redeemed us to God Ijy
" thy blood." [Rev. 5. 9.] If then this be considered as a real price
given for the people, or for their redemption, a question v. ill arise ;
Who received it ? I have before proved tliat Christ redeemed his
people from the common enemy of God and man. I have also
siiowu what he gave to the devil for their deliverance — Destruction.
The only sense then in which it can be said that the blood of Christ
is the price of our redemption is, that he spent his life, or spilt his
blood, in opposing the enemy, by which he finally overcame him.
And this agrees with the words of the apostle ; " Forasmuch then
" as the children are partakers of flesh and blood, he also himself
" likewise took part of the same; that through death he might de-
'■ stroy him that had the pov/er of death, that is, the devil ; and dc-
" liver those who through fear of death were all their lifetime sub-
" ject to bondage." [Heb. 2. 14, 15.] This statement of the apos-
tle shows, that the taking of the life, or blood, of Christ, is no trea-
sure of joy or consolation to the devil, but proves his destruction

124 OF JUSTIFICATION

throughout ail his dominions, wherever souls are tunied from the
power of satan to God. Such exclamations therefore, as " That
the f^recious blood of Christ ivas given by God to the devil in fiay-
mejit !" That, " God ivas so merciless^ as to deliver ufi his only Sony
to glut the malice of a blood thirsty demon /" That, " The Lamb
of God ivas immolated on the altar of hell" are only vain pai-ade,
becoming a mind infatuated with ungenerous preposscssioTi, orinsa-
iiity. [See Campbell's Strictures on Stone's letters.] This dcctriiie
promises the devil no good thing, no satisfying acquisition.

That the Lamb of God, however, was immolated on the altar of
hell, is true ; though not by God's appointment, but by the contri-
vance and malice of the devil and wicked men, as has been shown.
And how much more consistent is this view of the subject ; that the
devil should be offended against the Son of God who came to de-
stroy his works and overturn his government, should hatft him and
put him to death, (seeing he was man and therefore capable of dy-
ing,) than that God should immoJate his own Son on the altar of
heaven, to spend on him, the relentless fury which glowed in his
heart against the crimes of others ? But while the serpent bruised
his heel, he bruised the serpent's head according to the promise.
Ijut neither Barton in his Letters, nor we, in any of our faith or mi-
nistrations, teach any such thing, as that the precious blood of Christ
was given by God to the devil in paymcr^t ; although avc teach it as
much as the scriptures teach thai., that same precious blood was
given by God to God in payment for man's redemption! Neither
do we, or Barton, teach, that " God delivered up his only Son to
" glut the malice of a blood thirsty demon ;" although thjre would
be as much reason and propriety in believing that he delivered him
up for a season, that the people might escape from the devil, as in
believing that he delivered up that same only Son to glut the re-
vengeful fury of a blood thirsty Deity ! to render him propitiou.s
enough to agree that the people might forsake the demon and serve
him, or be willing to give them aid to do so. INIay not a man of so-
ber reflection say, that of the two plans, it would require an artist,
a philosopher, or an angel, to determine which would be the worst
demon, the devil or the Deity. When ? O when will men discard
such unscriptural notions ?

It hath been already proved that God is the Redeemer of his peo-
ple, that they are redeemed to God, and not from him, or from his
justice. " Thou hast redeemed us to God by thy blood," is the tri-
bute of praise offered to Jesus Christ. It is therefore proved that
no price was ever paid to God for man's redemption, for him or in
his stead. Could God purchase his people from himself? Or
woukl he pay himself for their redemption? Yet his people are
bought with a price — the blood, or life, of Jesus Christ. For his life
is as properly called the price of redemption as his blood. For the
Son of Man came not to be ministered unto but to minister ; and to
give his life a ransom for many. Thus the American colonies, now
United States, were bought with a price from the British yoke j

AND IMPUTATION. 123

tliey were bought with the life and blood of the heroes of liberty,
whom Britain slew, while America was contending for hei- freedom.
But who paid Britain any price, as a reward for our liberation ? Or
what did Congress, or rather Gotl by them, pay to Britain for our
redemption from the British yoke ? Death — blood and conquest —
destruction of the British power wherever the American princi-
ples of liberty prevail. This anay serve to elucidate the doctrine
of Christ's people behig bought with a price, in the only sense in
which it can be supported by revelation.

But finally here. The concluding urgument v. ith some, for the
death of Christ as a satisfaction paid to tlie justice of God, for our
offences, the price of our redemption and tlie procuring cause of
our justification, imputed to us, is, that had {4od forgiven the hu-
man race and restored to favor, without an expiating sacrifice, other
worlds, perhaps the inhabitants of the planetary system, would
have been exposed to take license to rebel in like manner against
the government of God. This indeed appears like the last effort
of despa.ir in support of a tottering cause. Who hath ever told
us that the inhabitants of other globes know any thing of our con-
duct more than we do of theirs ? And if any of them be exposed to
avail themselves of an occasion or a pretext to rebel, who can tell
from which source they would draw the most flattering encourage-
ment, provided they were informed of both, from God's forgiving
without an expiatory payment, or from his demanding it and provid-
ing it himself, clear of all expense to the rebels, and so payiiig him-
self ? Can any man be prevailed upon to build the hope of eternal
life on such unscriptural arguments; too conjectural to enter the
heart of any one who views matters as they appear according to evi-
dence ?

In the process of this inquiry however, it is found that there is no
conclusive argument in favor of justification by the imputed right-
eousness of Christ. That doctrine also fails of proof from every
quarter ; because, without any forced construction, all the teachings
of revelation are easily understood without implying it, and the
burden of these teachings explicitly maintain the contrary : it is not
found in the scriptures. We are therefore at full liberty to return
10 the doctrine of justification by faith and obedience, and find it un-
foiled. And it is truly the only plan of justification which can leave
a reasonable mind free from cmbarrasment, and in union M'ith The
Father nvho^ without, respect of persons, judgeth accordmg to e-very
mail's nvorks, [l. Pet. I. 17-3

126 OBJECTIONS

CHAPTER X.

Objcclions againti the foregoing docLrinesy stated and obviated.

AI^THOUGH some occasional objections may have been an-
swered where they occurred, so mi»ny will be rai;5ed, and some of
thern so extensive, that it appears most advisable to include the most
considerable of them in a chapter expressly for that purpose. Some
of them will likely appear more like discussing other doctrhies
than ansvreriiig objections ; but as they all come in opposition to
the doctrine heretofore stated, as weU as what will follow, I liavc con-
cluded to treat them all in tlie line of objections. And

1st. It is objected that the law must be magnified and made honor-
able— that mankind have broken the law and are unable to restore it —
this therefore must be the work of Christ in their stead. " The Lord
" is well pleased for his righteousness' sake ; he will magnify the law,
" and make it honorable." (Isa. 42. 2 1 .) These words are read with
application to Christ as obeying the law, magnifying and making it
honorable, in tlie room of men, as their surety, so that God the Ft-
ther is well pleased vrith them for the sake of his obedience, or light-
eousness.

But such a use of this text, evidently indicates a previously con-
structed plan into which it is pressed. A man must be hardly be-
sted for support to a favorite scheme, if he will consider this scrip-
ture in its connection, and then employ it with confidence to defend
tiic notion of justification by the righteousness of Christ imputed.
For tliere is not one word, either in this text or its connectic-n, to show
that it relates to Christ in any part of the cliaracter peculiai' to h.im
as Mediator. The character described, in the immediutcly preced-
ing part of the paragraph, is excessively wicked and disobedient, in
liO sense or respect applicable to Christ, who as a Son was oljedient in
ail his Father's house. So far then are these words from speaking of
any mediatorial or surety righteousness, that they are applicable to
God only, or Jehovah, in the most absolute sense, as resting satisfied
Vvith his own righteousness, or justice towards that rebellious people,
and proposing to vindicate his own law, without any intimation of the
order, or plan, in wliich salvation is to be obtained, only that God
vvdll show it. Let us take a view of these words in their connection.
" Hear ye deaf; and look, ye blind, that ye may see. Who is blind
" but my servant ? or deaf, as my messenger that I sent ? (These
" are not tlie characteristics of Christ ; he was neither blind nor
" deaf.) , V/ho is blind as he that is perfect, (or according to Lowthe,
<( jwrf^Qily inslriicted, or as the Hebrew, nvell covijiensated. At all
" everits a perfect or^e is not blind,) and blind as the Lord's servant ?
" (Israel?) Seeing many things, (the miglity works of God,) but
*' thou obscrvest n,ot; opening the ears, (as if to listen,) but he hear-
" eth not." [Hcb. He will not hear.] These things do not bespeak
the character of Christ, ti>e obedient Son or servant of God. The

ANSWERED. 12r

prophet then breathes out this reflection concerning the faithfulness of
God and the perfection of his work in the event. " The Lord is
'' well pleased for his righteousness' sake ; (Jehovah is satisfied and
<= enjoys his own good pleasure with regard to the justice of his
" dealings towards his people ; and in the event,) he will magnify t^,G
« law, (which he hath promulgated) and make it honorable;" (let
this people ruin themselves as they may.) This construction is con-
firmed by the Greek translation of the seventy Jews, v/ho, it must
be expected understood their own language.

But however true, that the law of God must be magnified and
made honorable, and that Christ performed the same in the most
perfect degree, the notion of his doing this in the room of others as
their surety, is without foundation in the scriptures, llie Lord is
well pleased for his righteousness' sake. With whom ? Ko doubt
with him who docth righteousness. He shall magnify the law and
make it honorable. But not a word of its being done by one in the
room of another Obedience is confessedly the greatest honor which
the laAV could receive ; and admitting tliat it received the first and
most perfect obedience in the man, Christ Jesus, and was inore ho-
nored and magnified, or set forth more gloriously, by the obedience
of the Son of God, than it could possibly have been by the obedience
of any inferior character, his obedience was not to release or prevent
his people from yielding the same, or from honoring and magnitying-
the law in their place, as his true followers, but ratlicr to lead them
into a more perfect obligation, and more correct obedience, by his
hvmiiliating example. " Let this mind be in you which was also in
Christ." " Purge out, therefore, the old leaven, that ye may be-
" come a new lump, as ye are unleavened. For even Chiist our
" passover is sacrificed for us." " Forasmuch then as Christ hath
*' once suffered for us in the flesh, arm yourselves with the same
" mind : for he that hath suffered in the flesh hath ceased from sin ;
" that he no longer should live the rest of his time in the flesh, to
" the lusts of men but to the will of God." " Be ye, therefore, fol-
" lowers of God, as dear children ; and walk in love, as Christ also ^
" hath loved us, and hath given himself for iis, an offering and a sa-
" orifice to God for a sweet-smelling savor." (Phil. 2. 5. 1 Cor. 5. 7.
1 Pet. 4, 1,2. Eph. 5. 1,2.)

This argument is acknowledged in its main position in a book of
great authority among a large class of professors. The vi/ords are
these ; " The moral law doth forever bind all, as well justified per-
" sons as others, to the obedience thereof; and that not oiily in rc-
" gard to the matter contained in it, but also in respect to the autho-
" rity of God who gave it. Neither doth Christ in the gosoel any
" way dissolve, but strengthen this obligation." (See Presb'n. Conf'n.
of Faith, Chap. xix. Sec. v.) There is not therefore, even a plausi-
ble pretext for justification by surety righteousness.

2d. Many have insisted that the idea of justification by obedience
is agreeable to the carnal nature of men, and that their pride being
o]>posed to salvation by grace, and justification liy th<' righteousnes*^

138 OBJECTIONS

of another, is the reason they reject that plan, counting it cU-shonorable
and degrading- to their own ivorth, to be justified without taking
their own deeds and worthiness into the account. That men in na-
ture are governed by a spirit of carnality, pride and self-will, is not
to be disputed. Rut is. is also undeniable that the spirit of carnality
cukI pride leads men a very different way from obedience — quite tlte
reverse ; " So that when they knew God they glorified him not as
" God, neither were they thankful," " Who were dead in trespasses
" and sins ((/lese are- the. fruits of the carnal mind, not good tvorks^)
" wherein in time past ye walked, according to the course of this
«' world, according to the prince of the power of the air, the spirit that
*' now workcth in the children of disobedience : (not in such as love to
" do good works:) among whom we all had our conversation in times
« past in the lusts of our flesh, fulfdling the desires of the flesh and
" of the mind ; and were by natuie the children of wrath even
" as others." " And you that were sometimes alienated, and enc-
<' mies in your mind by wicked works, yet now hath he reconciled."
(Eph. 2. 1, 2, 3. Col. 1. 21.) This carnal mind, which is enmity
against God, doth not lead men to obedience or good w orks, but to
■\vicked works : and men are enemies to God by wicked works and
not by good works or obedience.

It is unquestionable that men love carnal ease and the indulgence
of their ov.'n natures, in the neglect of obedience to God, else why
so little obedience, so few good works among those v.ho hope for
salvation ? Whether they expect justification by their obedience
or by Christ's righteousness imputed, (for both acknowledge the
propriety of good works,) the name of God is blasphemed through
them, for the want of the fruits of faith in good works. But true,
faith leads directly to obedience:, it worketh by love, and by works it
is made perfect.

And so far is the above objection carried by some, that the practi-
cal self-denial taught by Jesus Christ, for a man to deny himself and
takc/up his cross and follow him, seems to be construed away into a
denial of any capability to do what Christ proposed as the true me-
thod to partake with him ; and for a man to deny that any of his
most honest obedience or faithful services can be acceptable to God,
so as to have any part in his own personal acceptance, or justifica-
tion, is counted the true self-denial. A kind of self-denial this, un-
known in the scriptures and unsupported by its authority, as well as
expressly contrary to its dictates, " For by thy words thou shalt be
" justified and by thy words thou shalt be condemned," (in the day
of judgment.) " Ye see then how that by works a man is justified,
" and not by faith only." « Well done — Yea, th.is is it ; IVcU done^
" thou good and faithful servant ! thou hast been faithful over a few
" things, thou hast done thy duty — I will make tliee ruler over many
" things: Enter thou intotlte joy of thy Lord — Be a partaker of die
" joy of the Lord i-n his final appearing." (Matt. 12. 35, 37. Jas. 2.
24. Matt. 25. 21, Gcc.)

ANSWERED. 129

Never was there a docuinc more soothing to the carnal mmd, which
loves its own case and its own ways, than that of justification by faitii
witliotit obedience, or by the righteousness of Christ imputed —
never a doctrine more congenial with the carnal heart, which hales
obedience ami duty to God, than that which is connected with tliat of
imputation, ihc necessarij inabil'U\j of the 'unregencrate man to per-
form the duty v/hich he owes to God; to believe; to obeijj or to
perform any thing acceptable, until God come and perform the sav-
ing v/crk in his heart. When the alarm is soimded—^EscaJie for
your lives — -fee from the wrath to come—save yourselves from this
untoward gs7-!ercUion — work out ijour salvation. O how agreeable
the siren song: It is all in vain — ye cannot save yourselves— t/ic
liest ije can do is but sin, until God give you faith — your woi'ks can-
not be accejitabls until you get a rtew disposition — ye need not toil
and slave yourselves for nought — ye may as well be at ease mitil
God's time come, and he give you a new heart. Hence the cold for-
mality, the dull stupidity, the egregious insensibility towards spiritual
things, which so abundantly prevail among the people of that faith.
Hence also the painful labor of the apostle James, with those v.'ho
had fallen into the notion of justification by faith without works, to
])rove to them that they v/ere wrong, and did not bear the marks of
true christians at all.

On the other hand ; when the man is awake to a liv-cly sense of
his need of salvation, his soul ingulfed in sin and enveloped in the
above doctrine with its concomitants, this produces another state of
things." No justification without the righteousiicss of Christ im-
puted and received by faith alone ; no faith without regeneration ; no
regeneration witliout imputation ; no imputation without faith, and so
on. No praying and crying to God, no seeking after God, no con-
fessions and repentance, no attem^Jts for deliverance, but what are all
sin, because in unbelief — to call on God is sin, to neglect, sc^y they, is
no less — Ineritablc death and damnation without faith and repent-
ance; and these cannot be had unless G«d, by his irrevocable de-
crees, may possibly have fixed matters so, in the foundation of his
ov.'n plan wliich never had a beginning. Of tills matter the rnan has
no knowledge ; God hath never revealed the particulars of his de-
crees, and he is at least as likely to be left out of the happy number
as not. Then all iij hopeless ; and after all .his sufferings, alarms
and cries for mercy, he must be condemned to hell, to suffer tlic
eternal vengeance of God due to liim for his sins, because God
would not impute to him the righteousness of Christ — " Because
'' he hath not believed in the name of the only begotten Son of God;'*
because he hath not received that gift, or grace, which God from,
the origin of his ov.n nature, which never had a beginning, liath de-
creed irreversibly not to give. Nov,' the doctrines of justification
by the righteousness of Christ imputed, of faith, as the direct and
sovereignly free gift of God, and of absolute decrees, are all in one
sf-ale. Br.t a "-Ic'Ciu attends these doc tvinei of men, v.fcich so mis-

OBJECTIONS

represent the dealings of God, too distressing fcr the human mind
to brook.

But tell mc, ye who say nwnkind naturaliy love the plan of justi-
fication f)y their own obedience, and oppose the contrary because it
Iiurts their pride ; Why do tliey not yield obedience ? For, corrupt
as men are, they are intelligent beings, and by far the greater part
expect, more or less, to stand or fall on that ground. It is the most
consistent with rationality. Why then are tlicy not found in daily
obedience ? Why not saving themselves from this untoward ge-
neration'? But daily experience proves, in those who maintain the
plan of jusdfication by faith alone, as well as in those who look fur
it by vrorks also, that the human heart is not so much opposed to
,ai"iy })ian, as to real subjection to God in the obedience of faith.

3d. Another objection is, That many of the arguments employed
to prove justification by the obedience of faith, more properly ap-
ply to sanctiiication, perseverance, and increase in the grace of tijc
gospel. Thus men suppose justification is the immediate effect of
one cause, ar.d sanctification of another ; justifica,tkin being instan-
taneousby faith, by taking hold of Ch.rist and his righteousness imput-
ed, and sanctiiication progressive by, as we may say, the obedience
of faith, or obeymg ^:he truth. Some call the first an act of God's
free grace, and the second a work of his Spirit.

But by the same act, or gift, of God, by which Christ becomes
our righteousness, he also becomes our sanctification and redemp-
tion. " But of him are y<i in Christ Jesus, who of God is made
" unto us wisdom, and righteousness, and sanctiiication, and rcdemp-
" tion." (1 Cor. 1. 30.) If then he is made, our lighteousness, or jus-
tification by imputatio'.i, he is made our sanctiiication in the same
way. For according to the scriptures, God's people arc sanctified
by faith as v/eli as justified; '« That they may receive forgiveness
*' of sins, and inheritance among them tliat are sanctified by faith,
" tliat io in me." " And put no ditference between us and them,
" purifying their hearts by faith," " But ye are washed, but ye are
" sanctified, but ye are justified, in the name of the Lord Jesus, and
" by the Spirit of our God." (Acts 26, 18, and 15. 9, 1 Cor. 6. 1 1.)
Thus justification and sanctification are attained by the same means,
and uniformly go together, so that one cannot e:dst without the other.
If then christians sanctify themselves in obeying the truth tiu'ough
the Spirit cf Christ, they are also justified in the same way. If God
sanclifieth them through the truth, which is his word, given totlieni
in Christ, and v/luch they also receive and cbey, they are also justifi-
ed in the same way, in the name of the I.oid Jesus, " Sanctif);.
" them through thy truth ; thy word is truth. And for their sakes
" I sanctify myself, thatthcv also might be sanctified through live
"truth." "(Jn'o. 17. 17, 19. Compare I Pet. 1. 22.) \>

Justification therefore and sanctification arc attained by the same
meansj^as well as promoted in perseverance, and in the increasf*. of
every grace of the Spirit to final rcdepiption. " ^V'hereto we havo
"already attained, let us v. all; by the same rule, let us mijvi flic

ANSWERED. 131

** Satne thing."- " Bat he that enclureth to the end shjill be scivei]."
(Pet. 3. 6. Matt. 10. 22.)

And in this view of the subject we may see hov/ Christ is made
of God to us, TVisdom ; because he rcvealethto us God the Father,
and teacheth us tJie things of God. " No man hath seen God at
" any time ; the only begotten Son who is in the bosom of the Fa-
" ti.er, he hath declared him." Kiiflttcotisiicsa or justification, The
Lord our righteoitfiness ; by declaring or demonstrating to us the
righteousness of God as, he revealed the Father himself in his own
life and example, " Whom God hath set forth a mercy-scat thveugli
" faith in his blood, (in that life which he lived, the character whicJj
" he sustained, and the end which he had in view in living svicha life
''■ at the expense of his blood,) to declare [Greek, for a dcmoristra-
'* tion of] his righteousness for the remission of sins, that are past,
" tiirough the forbearance of God ; (not through the righteousness
" of Christ imputed,) to declare [for a dcmonairation" of] his right-
" eousness, that he might be just and the justificr of him that believ-
" ethin Jesus," or who is by the faith of Jesus. Sanctijication ; in
the sam.e manner, by becoming our example and leauhii^ us to God
in tiie truth by wliich we are sanctified. '.' Aud for their sakcs I saric-
<* tify myself, that" they also may be sanctified through the trutii."
" By a new and living way, v/hieh he hath consecrated for us through
" tlie vail, that is to say, his ilesh." (Jnn. 1.18. Ro. 3. 25, 26. Jnc.
17. 19. Heb. 10. 20.) And finally, Redemptioii ; by leading us to
God, from under the government of satan; turning us from dark-
ne;;s to light ; and froni the power of sataii to God ; th.'.t we may
receive the forgiveness of sin, and inheritance aiiiAjng them that t.re
sanctified by faith, tiiat is in him. (Acts 26. 18.)

Thus the whole work of salvatioTi, from the beginning, or first de-
grees of justification, and finally, full redemption, is carried on by
the gifts of God in Christ to men; all which gifts are contained hi
the dispensation of the gospel Avlxich lie hath committed to liis peo-
ple, " When he ascended up on high, he led captivity captive, and
" gave gifts to men. And he gave some, (that is some of those
',' v,'hom he gave ^vere) apostles ; and some, prophets ; and some,
" evangelists, and some, pastors and teachers; for the perfecting of
''the saints; for the v.^ork of the ministry ; for the edifying of the
" body of Christ ; till we all come in the unity of the faith, and in
"the knowledge of the Son of God, to a perfect man in Chiist, to
-" the measure of the stature of the fulness of Christ." (Eph. 4. 8,
11,12,13.)

It is a mistake to suppose that justification obtains in the mind
of God, or in the records of heaven, as some would have it, and
^anctincation in the creature. Both are in the creature ; 1x)th in the
Iieart- and conscience. " Beloved, if our heart condemn us nct^
" then have we covjidence towards God" " Having our hearts
" spiinkled from an evil conscience." [Jno. 3. 31. IJcl;. 10. 22.]
And tlie sanctifying, or purifying of the conscience, aiid fitting it fo?
'.,hf; .service of God. is jiho effected by the blood of Christ, as much

132 OBJECTIONS

as justiricaticn ; Cshould avc make a distinction ;) " For if llie iilood
" of bulls, and of goats, and the ashes of an heifer, sprinkling the
•' unclean, sanctifieth to the purifying of the flesh ; how much more
" shall the bjood of Christ, who througli . the eternal Spirit offered
" himself nviihaifi spot to God, purge your conscience from dead
*' works to. serve the. living God." [JHeb. 9. 13, 14.] This effect of
the blood of Christ is justification as well as sanctification, which are
botli one work of God in Christ, to set us free from the. power and
nature of sin, and is called justification, as it delivers from the guilt
and cnidemnation of. sin,and sanctification, as it delivers from, the
pollution, and redemption, as it delivers from the power and domi-
iiion of sin. But these are all one work. Although to be a little
iTiore particular; justification may be considered as going before ;
not as being perfected before sanctification begins, but as being the
ground-work ap,d bcjginning of it, and so continuing in its progress
until tlic work is completed.- For it is also a mistake to suppose
that justification is instantaneous, as by the sentence of a judge ; but
it is progressive, as men come to the, knowledge of their sins, and
put them away by confcssmg, repenting and forsakhig. " Thou be-
•' licvest that there is one God;, thou docst well:" Thus far then
the man had justificatton, or the giouud-work of, it; .but it was not
perfect or saving for the want of good ^york£. "But Avilt thou know,
*' O vain man ! that faith without worksis dead." . Faith not cultir
^^ated and. improved by works will lose all its power to justify find
produfe the most piercing and disf/cssing condemnation. When
the publican and the phariscc went into the temple to pray, and the
phariiiee blessed himself in his outward, or legal goodness, and the
publican smote on his breast aixlsaid, " God be merciful to mca
" dinner, I tell you," said, Jesus,." this man went down to iris house
" justified rather than the other." [Luke 18. 14.] But neither of
them was justified to perfection. , The. one hcw^ever Was in a more
favorable situation than the other. . , .

But finally here ; Y\^e may fairly ccnclude, tluit all arguments
"which prove sanctifi^calion, per:scyerance,.or continued acceptancQ
with God, by the obedience of faith, prove also justification by thq
same. " For by one offering he hath perfected forever them that are
sanctified." And this is the same oiToring by v/hich men receive jus-
tification or the forgiveness of sins ; " Whereof the Holy Ghost also
" is a witness to us : ■. for after thathe had said before, This is the cot
" venant. that I will make with them. After those .days, saith the
" Lord, I will put my laws into their hearts, and in their minds will
" I write them ; and their sins and iniquities v/ill I rexr.ember no
" more. Now, where remission of these is, there is no more offer-
" ing for sins," (Heb. 10. 14. to 18.) And this view of the subject
agrees coi-rectly with the work of God in giving his Christ whom
Tnan despiseth as a covenant, or purifier, to the people. " I will pre-
" serve thee^ and give thee for a covenant [j riD : a purifier, from
" 13 to purify] to tlie people." " But who inay abide the day of
" his cominjj ? and who shall stand when he appeareth? for he is

SlNSWERED. 133

« like a refiner's fire,- and like the fullers soap." [n'T2 : puriiicr
or covenant.]

4tij. It will likely be objected by some, tliat the people of Gcd in
old time, did not plead justification, or acceptance with God for their
good works, but for the Lord's mercy's sake. But observe ; Never
ior the righteousness of anothe{" imputed to them. And to support
this objection many scriptures may be adduced, some of whicli snail
be noticed. ■

. But let it be considered for v/hat reason they never, or so seldorfi,
pleaded their oAvn good deeds, or faithfulness, even because they had
nothing to plead on that ground, being contin-aally disobedient. But
wherever they had been up to their duty, they were n(3t afraid to
own it, and feel justified in what they had done. ' Thus the prophet
Isaiah, (64. 5, 6.) " Thou meetest him tliat rejoiceth and workcth
^'righteousness; those that remember thee in. thy ways:" (these
.stand accepted : but in thp next place ;) " behold, t'nou art wrath ;
for we have sinned." No wonder then that he saith, '• But we are
" ail as an unclean thing, and all our righteousnesses are as filthy I'ags;
" and we all do fade as a leaf, and our iniquities lijkc the wind have
" taken us away." This expression, .4nd all our righteov.sncs.'sc.'!
arc anfihhy rags^ is greatly insisted on to prove that a man can have
no acceptable righteousness, nor perform any acceptal^le obedience in
his own person ; as if the Avickedness ol the i-ebellious Jews v-cre of
th.e same nature as the obedience of a faithful christian* - Daniel also
(9. 18, 19,) saith, "For we do not present our supplications before
" thee for our righteousness, but -for thy great mercies. O LoTtn,
" hear; O. Lord, forgive ; O Lord, hearken and do; defer not fer
*' thine own sake, O my God : for thy city and thy ]-)cople are called
" by thy name." • But he gives a good reason for not pleading their
own I'ighteousness — because they had not done rlghteouslij^hut wick-
edly ; (v. 11.)" Yea, all Ibrael have transgressed thy law, even by
" departing, that they might not obey thy voice ; therefore tlie curse
'•■ is poured upon us, and the oath which is vv^ritten in the laAv cf Mc-
*.' ses, the servant of Gcd, Ijecause we have sinned against him."
But see on this occasion, the Avords of Nehemiah, (13. 14,) " Re-
" member me, O my God, concerning this, and Avipc not cut my
" good deedfi that I have dove ior the house of my God, and fcr the
" ofiices thereof; and of IIc:cckiah, (Isa. 38. 2, 3.) " Then Hezeki-
•" ah turned his face to the Avall, andpi-ayed unto the Lord, and said,
" Remember noAV, O I.op.n, I beseech thee, hoAv I have walked bc-
" fore thee in truth, and Avith a perfect heart, and have done that
" Avl\ich is good in tliy sight ;" and the Lord heard his prayer. See
also the Avords of David ; (Psm. 7. 8.) " Judge me, O Lord, accord-
" ingto my righteousness, and according to mine integrity that is in
" me." And the writers of that day throughout, exclude every pi-os-
pect of acceptance Avith God on any other principle than obedience.
'^ Who shall ascend into the hill of the Lord .' and Avho shall stand
" in his holy place .'' He that hath clean hands, and a pure heart ;
" Avho hath not lifted up his soul unto vanity ; nor SAvorn deceitfully.

ISt OBJECTIONS

'^He sIkiU receive ihc blessini^ fiom the I^oru, and ric^hteousness
" iVom the (tod of his salvuiion." (Psni. 24. 3, 4, 5.) But iii the
case oi' iniquity actually cwmiuttcd, the only method was to make
saci'iiice to God according to the- law, in repentance, with cojifession
and forsaking. " Blcssc Vi is he whose transgressioJi is fors^ivcn, wjiosc
"■ sin is covered. Blessed is the man unto whom the Loud impiiteth
'- not iniquity, and in whose spirit there is no guile. When I kept
" silence my Irenes waxed old : through my roaring all the day long
" (for day and night thy hand was licavy upon me,) my moisture is
" turned into the drought of summer. I acknowledged my sin unto
♦' thee, and mine iniquity have I not hid. I said I Fill confess my
" transgressions unto the Lord ; and thou forgavest tlie iniquity of
" my sin." (Psra. 32. I to 5,) Agreeable to these things are the words
of the apostle James, (4. 8, 9, 10.) " Draw nigh to God, and he will
" draw niglj to you. Cleanse your hands, ye sinners ; and purify
" your hearts, ye double-minded. Be afflicted, and moum, and weep :
" let your laughter be turned to mourning, and your joy to heaviness.
" Humble yourselves in the sight of the Lord, and he shall lift you
"■ lip.'"' And the testimony of Christ and his apostles, is clear enough,
that witliout oljcdience there is no acceptance with God, or justifica-
tion in the conscicFiCC, and this testimony is- sufficient for our purpose.

Nevertheless, it is not intended to argue that those who do righte-
ousness in the obedience of faith, even the faith of Christ, have any
right or any feeling to ask any tliing of God as the reward thereof,
as though t!icy had done any thing more than their duty, or could be
profitable to God, as a man may be prohtablc to a man ; but death
and the curse are th.e proper wages and natural fruit of sin, and as
sin and discl)ediei]ce stand in the way of the free love and blessing of
CJcd to men., that being removed and kept out of the way, tliC riches
of God's Ircc grace, and the communion and l)lessing of his nature
liave free access ; and as there can be no guilt where there is no sin,
jusiihcation in the conscience and before God is the natural fruit of
innocence and obedience : and in these is true righteousness ; " "The
'• work, tiierefore, of righteousitoss, is peace, and the effect of righte-
" ousness, quietness and assurance forever."

5th. On this plan of justification by the obedience of faith in each
one, some may conclude, that no grace ip displayed in God, for each
one receives just accordii^ig to his works, and stands or falls according
to his own proper character. Whether grace is displayed or not,
God and his people will judge. But the fact is established In' reve-
lation, that God will finally judge every mail according to his works,
and ths.t every cn-e shall receive according to the things done in the
bodij^ whether good or evil ; as before proved, " According to the
'' revelation of the mystery, which was kept secret since the world
" began, but now is made manift st, and by the scriptures of the pro-
" phets, according to the commandment of the evci'lasting God,
"made known to all nations for tiie cbcdiencc of faith." j^Ro. 16.
25,26.)

AN^SWEREi). 135

: And when people are ti'uly affected by the salvation of God, and
properly leavened into it, growing up into Christ in all things, they
will not be disposed to deny or be insensible of the grace of God
displayed through Jesus Christ, in the whole plan, from beginning
to end. Was there no grace displayed in God's sending his Son in-
to the v/orld, with the generous proposals, that whosoever will be-
lieve on him, and receive him as their Lord, may not perish, but h.avc
eternal life ? For to as many as receive him to them, gives lie poAv-
er to become thc^ns "f trcd, even to them that believe in his name.
Or would it have displayed more grace, and have been more to the
honor of God, to liave sent his son with these fair proposals, while at
tlie same time no one could possibly reach the terms of the offercd
salvation, but must inevitably perish in the additional crime of re-
jecting the gospel, ti-ampling under foot the Son of God and count-
ing the blood of the covenant v/herewith he was sanctified, an miholy
thing, together with his other sins, because he hath not done tl-.at v/hicfi
he could not do, unless God should do in him a work, in addition to«
the gospel provision, which he had never promised to any one indivi-
dually, and in his ov/n unalterable pui'pose and decree, had limited to
a part, while all are equally invited and accounted equally guilty for
not complying ? Would such a plan have displayed more grace in
God ? When ! O when will men let God be equitable, just and
true ? Is there no grace displayed in bringing about, and pursuing
mankind witli a gospel exactly fitted to their condition and necessity,
into which they can come, according to their own faith, and have eter-
nal life, by presenting themselves a living sacrifice to God, on such
terms as are in their reach v.ithout farther aid than what is provided
Jn the gospel ? Or vvould it have displayed more grace to have made
tiie gospel offers a mere parade, its proposals being such as no man
can reach, in the condition in which the gospel first finds him ? How
deeply must the notion of such a gospel wound the character of its
author, and aggravate the misery of man ? Is there no disjiiay of
grace in the gospel which furnishes every man with the full and \m-
questionablc authority of God to him, as an individual, to believe and
obey with the full confidence of- eternal life, on no liardcr conditions
than those which are in his reach, and nothing more required to be
believed than those, the evidences of which arc easy, and adapted
to his physical pov/ers ? Or would there be more grace displayed in
a gospel which would leave every man uncertain of his right or ca-
pability of believing, until a partaker of that salvation, or tliat Spirit
which the gospel proposes as the fruit of his faith afteFhe believes
and not before i la wZ/c;??, a/ler that ye bdk-ocd^ ye wert- sealed
Tj'ah that holy Spirit of promise. Is there no grace displayed in the
Ciiaracter of Christ, the author of this benevolent gospel, in whom
arc hid ail the treasures of wisdom and knowledge, and out of whose
fulness we may all freely receive grace, according to each grace trea-
sured up in him ? Is there no grace in the continued supplies cf
help, protection, strength and comfort which his obedient people rc-
' cive from day to day? and in thai earnest pursuit v/hich the gospel

136 OBJECTIONS

makes to gain iiianiiinci and bring them into the number of the
blessed ? Or must it destroy all grace in the plan, because the bles-
feings arc in reach of the needy? What grace or goodness would
feppcar in proposals of mercy, quite out of the reach of those who
T;et:dit?

But the objection will be carried farther ; Th5it the greatest glory
is ascribed to God, by leaving all the work to him, and waiting on
him to do it. Some people affect to be so deeply devoted*to the
glory of God, that they seem as if they could not endure to have
any one yield any practical honor to him, and feel conscious of having
done his duty in cbeymg and serving God, lest God should be disho-
nored by the man's service and justified conscience ? as if God dis-
dained to have men serve him and feel conscious of having done their
duty, after having taken so much pains to bring them to it. God hath
lione, and still dceth, all that is necessary for him to do. Ke hath
i*".troduced and established the everlasting gospel on a permanent
foundation, against Avhich the gates of hell cannot prevail, and hath
his ministers always ready to minister to th(2se Avho sliall be heirs
of salvation, even all those Vv'ho will obey that gospel which includes
ail in the book of life, without fartlier restrictions, who do not volun-
tu'iiy exclude themselves. Hovv- then shall we escape if we neglect
so great salvation? With what color of truth can we withhold our
consent under the pretext of that plan robbing God of his glory,
which Hk hath devised ? Or doth God require us to contrive a plan
to glorify him, superior to his own ? The v.ay to glorify God is to-
Vvorship him, and to order our life according to his directions without
any scruples as to the propriety of the plan. " WHoso ofifereth
<' praise glorificth me : and to him that ordereth his conversation
« aright will I shew the salvation of God.'' (Psm, .50. 23.)

Should a noble prince, out of pure mercy and compassion to a
perishing beggar, on the simple tcrins of putting away his rags and
Hastiness, coming into his ])rcmises, and doing v.hat would be con-
venient for his comfort and health, of such tilings as the prince de-
sired to have done, taking care not to dishonoi" the prince or injure
any of his subjects or himself, and the like. Should this beggar ob-
ject, that it would be dishonoring to the prince to suppose he could
accept of these offers, unless the prince should first make him will-
ing and able by som.e other method besides these offers, and so with-
hold his consent, would not every one proiwunce him worthy to die?
But should he be gained by the proposals without any other opera-
tions, enter into that comfortable manner of life, and receive from
time to time increased benefits, as he became able to use them to
profit, to whom vi'ould the honor be due? Would not he and all
others ascribe it all to the prince ? while in the mean time, the beg-
gar would feel the conscientious satisfaction and justification, that
he had accepted the generous offer and done his duty; the prince
also would acknowledge tTie same, approve the kir.dness which he
had shown, and perfect union ■v^tiuld subsist between th.em. So is the
gospel. God giveth to all who will come eternal life in Chri3t, en

ANSWERED, isr

the just aind equitable terms of faith and obedience, in such proposals
a,s presuppose their capability of doing what is required, and a con-
tinual supply of aid to such, as fast as needed. To whom then is
the glory due ? to God or man ? or wherein would it rob God of any
glory, that the man should have the niental satisfaction, the consci-
entious justification, that he had yielded to tlie offers so generously
made ? Will it dishonor God for men to comply with his offers and
receive the very beneilts which he intends they should receive ?

Who then glorifies God most ? the man who believes the truth of
God and submits to what he is taught, or he who declines, saying-
he cannot take God at his word? Doth not the man who rejecteth
such offers under such pretence as incapability, impute fraud to God?
Yea, surely. We are called upon^to be actively employed; To
awake out of sleep and arise from the dead, with the promise annexed,
that Christ shall give us light; to save ourselves from tliis untoward
generation ; To glorify God with our bodies and spirits wliich are
God's. And are we to suppose that God makes such proposals and
demands, in the full knowledge that a compliance is out of our reach,
in the condition in which the gospel finds us? If so, he is a mocker
of our woes. For it is to be remembered, as before shown, that the
gospel is sent to us as a remedy from our present misery, adapted to
all our wants and equal to our full deliverance, in the full considera-
tion, and knowledge of all our inability and all our guilt from the fall
until now. No reasoning therefore can be supported against the plan
of justification by the obedience of faith, and the doctrines connected
therewith, as though it robbed God of any glory, or came short in the
display of grace in God, seeing his grace is displayed in the whole
plan from beginning to end, and the greatest glory is attributed to
him by obedience ; which cannot be denied :

And when on earth we've travcU'd through, And done the best that
we can do,

The glory all to God is due. We have but done our duty.

6th. Some may object ; That, in all the discussions on this subject,
we are led to view Jesus Christ as contending against the nature of
sin in himself, like as other men ; and this seems to derogate from the
honor of the Son of God, Kvho is holy^ harmlefis^ und fded^ and se-
parate from sinners. Whereas Jesus was not born into the world by
the works of ordbiary generation, as other men are, but spoken into
being by the Word of God, the co-operating power of the Father
and Spirit, as it was said to Mary; "The FIoly Ghost shall come
" upon thee, and the power of the Highest shall overshadow thee,
" therefore, that Holy One when born, shall be called the Son of
" God," it v/ould be expected, that he came into the world, entirely
disengaged and free, from the nature and fountain of sin. But the
people need not be alarmed for the character of the Redeemer, lest
while they are solicitous to vindicate and magnify, they diminish it:
the knowledge and thorough investigation of truth, with answerable
practice, v/ill never disgrace the victorious Sou of God. And{

f3S OBJECTIONS

In the first place ? It is clear, that notwithstandiag he came into tlis
\vorld by an extiaordmary work of God, he was ••' Born of a woman,
" born under the law, to redeem them th^t were midsr the law, that
" we might receive the adoption of sons." Thus it behoved him to
be horn[jsvou.evQv, Gal. 4. 4.] as the beginning and parent of the neAv
and spiritual creation and family of God, and in the position, or place
of those whom he came to redeem ; as it is written ; " For both he
" that sanctifieth, and they who are sanctified, ait; all of one ; for
" which cause /le is not ashamed to call them brethren." By being
born, therefore, of a woman, who was one of the same fallen family,
whom he came to redeem, and according to the physical order of
gestation and birth, the Word became flesh ; he was clothed in hu-
man fiesh and blood, j,ast such as the younger members of the family
partook, who were to be gathered to him as their Redeemer, and in
tliat process he assumed the same nature, stepped into their place and
took their burdens on himself; Surely he hath home our griefs and
carried our sorrows ; and engaged by all means to lead them to God,
being himself a fellow sufferer v^ith them ? Made a little lower than
the angels for the suffering of death. All these things are clearly
set forth in the scriptures, some of which are these ; " Forasmuch
" then as the children are partakers of flesh and blood, he also him-
f^ self likewise took part [aapartA^jdiws' |it£T'acrr«, unitedly partook^
" of the same; that through death," or by dying to sin. For in that
he died, he died to *i;j, 07zce, that " he might destroy him that had the
*' power of death, that is, the devil; and delivev them who through
" fear of death, were all their lifetime subject to bondage. For, ve-
" rily he took not on him the nature of angels; but he took on him
*' the seed of Abraham. Wherefore, in all things it behoved him to
" be made like unto his brethren ; that he might be a merciful ana
*' faithful high priest, in things pertaining to God, to make reconcili-
" ation for the sins oi the people ; for in that he himself hath suffered,
" being tempted, he is able to succour them that are tempted." To
wit, because he had experienced the same trials, and had learned to
combat the enemy ; for " Though he was a Sen, yet learned he obe-
" dience by the things which he suffered." Thus he was a subject
of the same sufferings, temptations and feelings of infirmities, Avivh
his brethren. " For we have not an high priest who cannot be touch-
" ed with the feelings of our infirmities ; but was in all points tempt-
" ed like as we are, yet without sin." For temptation is no sin ; but
yielding is sin ; and in all his temptations he never yielded: he was
therefore,- i^&^!/,/:arm^i°5s, und'jfled, and sefiarate from sinners, from
first to last: a victorious leader and example of his people.

Nev'erthf;less, it remain's true, that he he'd a sore conflict with the
nature of sin in himself, like other men, as just now proved. And all
this was necessary in fulfilling the commission, with which he was
sent : as the beginning of the new and spiritual creation of God,
the first born from the dead, the first parent of the family who are
saved, the first leader and ficrfecter of faith, the One who first, by a
sor« combat and complete victory, obtaiued access to the throne of

ANSWEl^D. U9

■God, in his ov/n behalf and in the behalf of his people ; when there
v/as no mediator, and the \vay to the mercy-seat was unti-odden,
having never been opened. The prophet Isaiah describes, in most
pathetic language, the interesting scene — the engagement, the con-
flict, and the victory. " Who is this that cometh from Edom, with
«' dyed garments from Bozrah ? this that is glorious in his apparel,
" travelling in the greatness of his strength ? I that speak in righte-
<' ousness, mighty to save. Wherefore art tliou red in tldne apparel,
" and thy garments like him that treadeth in the wine-fat ? I have
" trodden the v»-ine-press alone ; and of the people there was none
" with me^ fori will tread them l_in the Hebrew and Greek copies,
" have trodden them] in mine anger, and trample [have trampled them
" down, D001X1 '3N3 rD^lTXl :] in my fury ; and their bloodsaall
" be [hath been] sprinkled upon my garments, and I will stain [have
»• stained] all my raiment." (And these things have given mc the
appearance which I exhibit to view.) " For the day of vengeance is
" in my heart, and the year of my redeemed is come. And I looked,
" and there was none to help ; and I wondered that [I was brought
" into sore consternation, and yet] there was none to uphold ;
" tlierefore mine ovrn arm brought salvation to roe; and my fury it
" upheld me." [There being no mediator, to whom to look for
help, I gained the victory by the e::ertion of my own arm, and thus
became foremost in the great v.'ork of salvation, gained the pre-em-
inence, and v.'as made, through sufferings, a perfect mediator for the
benefit of all who come after.) " And I will tread [h?.ve trodden]
" down the people in mine anger, and make [have made] tb^m drunk
" in my fury; and will bring [have brouglit] down their strength, [or
" blood] to the earth." Tiiis prophecy is not alone, in spe<tking of
future events as being already past, The following is descriptive of
the same work, and includes both the past and the future. ." And he
*' saw that there was no man, and wondered that [was brought into
" sore consternation, because] there was no intercessor ; (on
•*^' whom to lean ;) therefore- /«'s arm brought salvation to him, and
" bis righteousness it sustained him. For he put on righteousness as a
" breastplate, and an helmet of salvation upon his head ; and he put
" on the garments of vengea,nce for clothing, and was clad with zeal
" as a cloak. According to their deeds, accordingly he will repay,
'' fury to his adversaries, recompense to his enemies; to the islands
'' he will repay recompense. So shall they fear the name of the
" Lord from the west, and his glory from the rising of the sun : when
« the enemy shall come in like a flood, the Spirit of the Lord shall
" lift up a standai'd against him. And the Redeemer shall come to
<•' Zion." (Isa. 63. 1 to.6. and 59. 16 to 20. ) These prophecies, as it
is common, are metaphorical, and by the destroying and treading of
the nations dov/n, set forth the final and total overthrow of the nature
whkh rules over the whole, the cai'nal mind, which is enmity against
God, and must be utterly rooted out from all v/ho are saved. . All the
r;ations have to be broken to pieces, before they will become subject to
ihe goverma^ent of C brist; but as fast as they are thus consumed, brok-

UO OBJECTIONS

en off from the old creation and nviiwrc, the Redeemer ca?i come to Zion^
end to them that turn from ungodliness w Jacob, and to none else.
Another prophecy will serve to elucidate this subject, and show,
that the dc-struciion of the old nature is represented by the overthro>y
of the people. " For, behold, the day cometh that shall burn as an
" oven; and all the proud, yea, and all that do wickedly, shall be as
"• stubble : and the day that cometh shall burn them up, sailh the
*■'• Lord of hosts, that it shall leave them neither root nor branch.
" But to you that fear my name shall the Sun of righteousness arise
" with healing in his wings; * * *' And ye shall tread down the wick-
*' ed ; for they shall be ashes under the soles of your feet in the day
" that I do this, saith the Lord of hosts." It is not the Spirit of Chris-
tianity to use the sword or any camal weapon, or to oppress or injure
the persons of men, this prophecy, therefore, as well as the former,
relates to the subduing of the people by the gospel, when the Sun
of righteousness shoiiid arise, and the Jledeemer come to Zion, and
to those who fear God. And however weak and soothing some may
suppose this prospect will appear to men in nature, it is found in ex-
perience, that the prospect of being brought under the yoke of
Chi ist, is of a more deathly nature to the people of the world, than the
expectation, of any of God's judgments: it takes ti;eir life:

But to return to the point in hand. The scriptures which we have
been ccntehiplating show clearly, that Jesus was a subject of warfare
against the nature of sin in liimSelf, and did actually overcome, and
obtain saltation to himself first, as an individual m^an, (but the parent
and example of his subjects,) and that he gained this conquest by
overcoming the v/holc world, which bent its v.hole force right against
him, so that he had to wade through the whole to reach the throne
of God -. hence the warlike and victorious appearances described by
the' prophet. He hath overcome the world: in himself therefoi-e ;
for it was not yet overcome in others. Nevcrtholess:
' That he is holy, harmless, undehled, and oeparate from sinners
from the begir/ning, end so remairs, is r.ct contested ; but that is no
proof that he had not to contend against the nature of sin in himself:
Such a confnct adds greatly to the lustre of his glory and his power
in overcorning sin. For how did he support this character which he
so honorably sustains ? Not by having no trials or temptations, but
by not yielding to them. He was holy, harmless and ur^iefiied. By
being wholly devoted to God; never doing any thing evil, injurious,
or contrary to innocence, in the least instance ; never uniting, ccnscnt-
ing, or meddling with siii to defile himself in the smallest particle;
2!rd accordingly, was separate from smncrs, because he never par-
look v.ith them, in their ways, who do their onvn nvill ; but on the
contrary directed his couree towards Cod, according to his calling
and commission. " ■ ' "• =

To suppose that the man Christ Jesus, was separate from sin
and si.nerS, in such a manner as to have no real contact with sin',
veal conflict against it, as assaulting him in his own person, nor real"
temptation to sin, is not only contrary to scripture, as already showii,

ANSWERED. U\

but also tends to rob him cf much of the honor of his victory, and
jof tne glory due to his name, as well as to derogate from the glory
of GocJ ill tiie great work of man's redemption. Wiiat honor is
there m a combat aiid victory where there is no antagonist ? Or if aii
antagonist be admitted, yet such an one, and in such a situation, as to
have no room in his superior combatant, to ply his art or power
against liim, no place in him, no grip on him of which to avail him-
seit J I say, what honor is attached to such a victory, compared with
tnat over a powerful and subtle enemy who has full access and liber-
ty to ply his heaviest artillery ? The hovicr and glory of Christ's vic-
tory are predicated on the principle of l:is taking the enemy on his
own ground, and there beating him, after he had become weak
througn tiie flesri which he assumed when he cama on the battle
ground, that is into the world, and thus exposed himself to the ene-
my, subject even to death. " For though he v.-as crucified through
" weakness, yet he liveth by t>.c power of God." (2 Cor. 13. 4.)
" But we see Jesus, who was m-jde a little lower than tl\e angels for
" the suffering of death, crowned with glory and honor ; that he by tlie
" grace of God should taste death for every man. For it became him
« for whom are all things, and by whom are ail things, in bringing many
" sons to glory, to make the captain of their salvation perfect through
" sufferings.'' (Heb. 2. 9, 10.) " Who being in the form of God
" thou:^;ht it net robber}' to be equal with God, for as God,] but
" made liimscif of no reputation, and took on him the fcrni of a
" servant, and was made in the likeness of men ; and being found
" in fa::nion as a man, he humbled nimself, and became obedient un-
*' to death, even the death of the cross ; wherefore God also hath
*' highly exalted him, and given him a name v.hich is above every
" name ; that in the name of Jesus every knee should bow, of those
" in heaven, and those on earth, and thiosc under the earth ; and that
" everv tongue should confess that Jesus Christ is Lord to the glcry
« of God the Father." [Phil. 2. 6 to 11.]

A man may in justice be counted iionorable who abstains from
drunkenness and every other vice, when he has no opportunity to be
drunken; and no appetite for the intoxicating liquor ; but his honor
is greatly augmented, and the renown of his name magnified, v.ho,
being po.ssessed with an insatiable thirst for spirits, in the midst of
fiowuig liquors presented to him on every hand, faithfully bears his
cross, overcomes his appetite, and out of a pure principle of good-
ness and propriety, leads a life of sobriety, to the conviction and con-
Tersion of many to the same honorable life. Not as though it were
any direct honor to be possessed of a thirst for intoxicating spirits ;
but the honoris in passing through unfoiled when beset with an ene-
rny 6r pestilence. God is essentially and intrinsically glorious in
himself; but the brightest and most eminent display of his glory is
in Christ, who as already seen, became man, v/as made in all things
like his brethren, entered the list with the eriemy, was tempted in all
points tike as v/e are, overcame by the cross, led capdviiy captive,
3nd gave gifts to men, and thus in all thiiigs became our example,
;ha^ v/e should follow his steps, that he might lead us to God by his

142 OBJECTIONS

own exarapie, ia the new and living ivay which he hath consecrated
fbr UB through the vail, that is to say, his flesh. In him the power
of God is brought into contact with the enemy, that the real con-
trast between holiness and sin, between the obedience of faith and
rebellion, might be manifested to the utmost, and the power of God,
on the side of holiness and obedience, prevails. In like manner as
the glory of God is displayed in Christ Jesus by the salvation which
he wrought, and the victory Avhich he gained over sin and death, and
by the power of God in the great work of redemption, the same dis-
play of his glory is made in the whole body, the church, of whom
he is the head. " For though he was crucified through weakness,
" yet he livcth by the power of God: for we also are weak in him,
"but v.x shall live with him, by the power of God." " And he
'• said unto me, My grace is sufficient for thee : for my strength is
" made perfect in weakness." [2 Cor. 13. 4. and 12. 9*.]

7th. It seems an insurmountable difficulty with some, against the ^
foregoing doctrines, particularly that of the unrestrained privilege
of all to believe and obey. That faith is the gift of God., it is there-
fore certain that none can believe or obey to acceptance until they
receive that gift of faith from God. It might be surprising to find
it asserted, that that gift is already nriade to all who hear the gospel.
But so it is; for the gospel is not a m^re rational scheme of mor-
~ rJ-S, but the power of God. It is alv/ays ministered in the Spirit ;
for the Spirit of God is in those who minister it wherever thev
preach it, to convince the world of sin, of righteousness, and of
judgment. [Jno. 16. 7, 8. 2 Cor. 3. 6.] That preaching which doth
n3t minister the gift of faith, or the privilege of believing, unliiuit-
edly to all who hear, is not the true gospel. Faitii cometh, or is pro-
duced, by hearing, and hearing by the v/ord of God ; and this is
the ivord which by the gosfiel is preached to you.

It is evident that the term, /a'f?/i,i3 used in the scriptures, in a '
more extensive sense than that which is included in its simple mean-
ing, which is, the believing or crediting of a report on sufficient
evidence. But it is also evident, that the simple meaning of the term
is included wherever it is used throughout the sacred writings. Thus,
*' Hast thou faith? have it to thyself before God;" (Ro. 14. 22.)
where the tevva faith, evidently means knovjledge, or the understand-
ing of a certain matter ; which was, that the eating of meat was in-
nocent if done without offending others ; but the simple riicaning of
faith is fairly included. " But before fahh came we were kept un-
" der the law, shut up to the faith which should afterwards be re-
" vealed. Wherefore the law was our schoolmaster to bring us [or'
" pointing us,] to Christ. But after that faith is come we are no
" longer under a schoolmaster." (Gal. 3. 22— -25.) New it is evi-
dent that the tcviv. faith, in thin passage, inchides more thai) its sim-
ple meaning ; for Abraham and many others had faith before, but
not the faith of Christ, (.rth?.t faith in him by Avhich men are final-
ly and perfectly justified ; for that faith had never come befcre.
The term f?ith then in this passage i? tc be tindcrstood as iiicludiiig

ANSWERED. i43

Christ and all his benefits, ov the gospel dispensation as contrasted
■with the Jewish, including believing, obeying and every thing per-
taining to the life of a christian, " Whosoever bclieveth that Jcsr.s
" is the Christ, is born of God" [or hath been begotten, Greek, Jno.
5. 1. See IMacnight on this tcxt.J Here also it is evident that be-
lieving includes more than the simple meaning of the word, because
many believe that point with an unshaken faith while ignorant of
the spiritual truth, as hath been already shown. But in this place
believing, which is acting faith, can include nothing less than
following Jesus as the Christ, by living his life, without which no
one is worthy of the name of a believer. But in this the simple
meaning of the term beiie-vcy is included ; for no man would follow
Jesus witho\it believing in Mm as the true Savior. Many other in-
stances might be produced of the use of the term, faith^ where it
includes something more than its primary and simple meaning ; but
these are sufficient for our present purpose. That into which wc
are here inquiring, is faith in its primary and simple meaning, cr
that act or operation in the spirit by which a man ac'mo'.vledgcs
Christ in his hea)'t, and by which he enters on the christian life.

Now that faith in this simple meaning is the immediate or direct
gift of God, is not easily proved ; it being no where unequivocally
assei-ted in the scriptures that faith is the gift of God, at least in this
sense, or directly so. Some have argued from these words, " Wherc-
" in also ye are risen with him (Christ) through the faith of tlie opc-
" ration of God, who hath raised him from the dead," that faith in the
creature is produced by the same direct agency of God, by which be
raised Jesus from the dead. But the most natural construction of
that scripture is, that by the influence of believing that operation of
God, they were also raised from the dead. (See Doddridge on this
text.

But the almost universal scripture on this point, being, as I may
say, the only one which comes near it, is this, " For by grace ye are
" saved through faith ; and that not of yourselves ; it is tbe gift of
" God," (Eph. 2. 8.) Now, waving the criticism which may be
made on the original text, as it is certain the Greek language is not
always correct to its common rules, let us consider in what respect
faith can be the gift of God agreeably to the scriptures. That Christ
is the primary and chief object of the faith of christians will be
granted on all hands ; and that he is the gift of God to men will not
be contested by professed christians, " For God so loved the world,
" that he gave his only begotten Son, that wbasoever believeth in
"him should not perish, but have everlasting hfe." (Jno. 3. 16.)
Christ then, is the gift.of God; and he is confessedly the true object
of faith ; and according to the scriptures he is given for the express
purpose that the world of mankind might believe and have eternal
life. He is not given for those to believe on him who^ are distinctly
enabled one side of the preaching of the word ; the scriptures rnake
mention of no such matter, " For it pleased God, by the foolishness
of preaching, to save them that believe;" (l Cov. 1.21.) but for the

141 OBJECTIONS

express purpose that eveiy one who will may believe without niefi-
tion or intimation of any otiier qualification, or authority, than what
God hath included in the gift of Christ. If any man be of
the world, if he belong to the fallen race of men, he hath a
right to believe. <' If any man thirst let him come to me and
" drink." (Jno. 7. 27.') " And the Spirit and the Bride say, Come.
« And let him that heareth say, Come. And let him that is athirst
" come. And whosoever will, let him take the water of hfe freely."
(Rev. 22, 17.) These offers are not made to a people incapable of
complying with them, to increase their condemnaticn. " For God
<' sent not his Son into the world to condemn Uie world,' but that the
'' world through him might be saved." (v. 17.) The matter is then
decided that he is given that the ii-orld, not a part- but whosoever
v/ill, may believe and be saved. And this gift of God is actually
made wherever the gospel is preached. " But faith come.th by
" hearing and hearing by the \vord of God." (Ro. 10. 17.) This is
in no respect different from what is already stated, that it is the un-
questionable privilege and inalienable right of every man wherever
the gospel comes, to believe and be saved. For that word by which
laith ccm.eth, oris produced, (for in tl-e Greek the sentence is elip-
tical,) the word being the seed which bcj^ets faith, containing Christ
in it, as it is written of those who preach the gospel, or Avord of
God, " But we preach Christ crucified." And again,, "For we
" preach not ourselves, but Christ Jesus the Lord." (1. Cor. 1. 23.'
2. Cor. 4. 5.) I say then, that the word by wliich faith cometh is the
same word by which Christ is preached in the gcspel, or in other
words, it is Christ preached to the people ; for, to preach Christ, and
to preach the gospel, are tantamount. To these things also agree
the words of Peter; (1. Pet. 1. 2, 5.) " But the v/ord of the Lord
" endureth forever. And this is the word which by the gospel is
'* preached unto you." These things show the order ard line in
which the gift of faith is made, and also prove, that that gift of God,
Jaiih, is already made indiscriminately to all who hear the gospel
wherever it is preached. This then is the train of the gift of God ;
he sends out men to preach Christ for the belief of all men to their
salvation ; they preach, the people hear and believe ; or those who.
reject the testimony or disbelieve, do it at their own option and vo-
luntary choice. This train of faith, by the preaching of the gospel^
is handsomely delineated by the apostle in the above quoted chapter
to the Romans. (10. 13 to 19.) " For v/hcsoever si- all call upon the
" name of the Lord shall be saved. How then shall they call on him
" in whom they have not believed ? and how shall they believe in
" him of whom they have not heard ? and hovv' shall they hear v.'ith-
*' out a preacher ^ and how shall they preach except they be sent ?
" as it is written, How beautiful are the feet of them that preach
" the gospel of peace, and bring glad tidings of good things ! But
" they have not all obeyed the "gospel; for Esaias saith, Lord, who
" hath believed our report ?" Which by the way shows that obedi-
ence is tlie chief matter in the faith of the gorpel, and that if one'

ANSWERED. Us

ihould believe in tlie simple and primary sense of the word, his faith
would not be accounted of to his justification. After all therefore
which can be said, a man's reception of the gospel to his justification,
ultimately rests upon his o\Vn voluntary choice in the improvement
of the gift of faith. " So then faith cometh by hearing and hearing
♦' by the word of Gcjd." This then is the only sense in which faith
can be said in truth to be the gift of God, that Christ, the object of
faith, in whom is included salvation, for he is the salvation of God lo
the ends of the earth, and the preaching of the word which is the
mean of producing faith, are the gift ol God. And the Greek text
of that solitary scripture which is so often adduced to prove that faith
is the gift of God, will translate in perfect consistency with the same
view; " For by grace ye are saved througli faith ; and that (method
" of being saved) is not of yourselves ; it is the gift of God." The
word translated, that, being neuter gender, doth not correctly agree,
according to the rules of that language, with the word translated,
faith,^ which is femanine, but properly agreeth with the member of
the sentence including salvation. Also the Words, " and not of yo\ir-
selves," comprise a complete member of a sentence which is eli])ti-
cal, leaving room for the verb, /*, as it is common with that language.
But waving all reliance on the above criticism, however just, the
scriptures teach clearly enough, that faith, as it exists in the creature,
is "there produced by the hearing of the word preached, and that it
is the gift of God in no other sense than, that the object and means cf
faith are given. Thus also repentance may be called the gift of
God; "Then hath God also to the gendles granted repentance
*' Vinto life." And again ; " Him hath God exalted with his right
*' hand to be a Prince and a Saviour, for to give repentance to Israel,
" and the forgiveness of sins." (Acts 11. 18. and 5. 5. 31.) But the
act of repentance as well as faith, or believing^ belongs to the man as
his duty ; hence Christ and his ministers eiihorted the people to re-
pentance and faith, each of which was their particular duty accord-
ing to the authority which God had given them by the gospel. Ac-
cordingly Jesus went forth " Preaching the gospel of the kingdom
" of God, and saying. The time is fulfilled and the kingdom of God
*' is at hand : rejient ye, and be/icve the gos^icl." And Paul " Tes-
*' tifying, both to the Jevv^s and also to the Greeks, repentance to-
*' wards God and faith towards our Lord Jesus Christ." (Mark 1.15.
Acts 20. 21.) But as the evidence of the tilings to be believed was
laid before the people that they might believe, so were the motives
to repentance, that they might repent. Beth therefore are the gift
of God in the first place, given or presented to all who hear the gos-
pel, and both the proper duty and privilege of the same to be prac-
tised in receiving the gift so presented.

The gospel therefore, or v/ord preached, is the proper evidence,
authority, or pov;er of believing, given of God to all mankind, wher-
ever, and Avhenever, it is prea.ched in truth, without the co-operation
of any additional agency or power of God. There is, therefore,
ccither justification, excuse, nor even plausible pretest, for those

T

146 OBJECTIONS

who hear tlie gospel, to not believe and obey, saying they cannot for
the want of the gift of God to enable them. For this is the sin of
unbelief, or disobedience, by v.'hich a man makes God a liar and
excludes himself from salvation, the not believing the testimony of
God, that he hath given him eternal life in Christ. (As properly as a
matter can be given before it is actually received.) " He that be-
" ieiveth not God, hath made him a liar ; because he belicveth not
" the record that God gave of his Son." How doth he make God a
liar ? by disbelieving an untruth ? Not so; for that could not make
God a liar, unless he had first made himself a liar, by testifying a
falsehood; but by disbelieving the true testimony of God tov.'ard us,
concerning his Son. " And this is the record, [or testimony,) that
« God hath given to us eternal life.; and this life is in his Son."
For a man, therefore to not believe, that God hath given him, as an
hidividual, one among the rest, eternal life in Christ, is the sin of
unbelief, or making God a liar, (but especially his not laying hold of
it in compliance with the gift*) and thus he excludes himself from.
eternal life ; because without the faith that eternal life is freely given,
to him in Christ, he will not, he cannot seek in faith ; " For he that
" Cometh to God must believe that he is, and that he is a rewarder
" of them that diligently seek him. [Hcb. 11. 6.]

On the other hand ; " He that believetli on the Son of God hath
"thcAvitness in himself ;" he hath received it and findeth it true
in experience, and as expressed by the same apostle in another place,
from the mouth of John the baptist, " He that hath received his
" testimony hath set to his seal that God is true." [Jno. 3. 35.] Such
is the different influence of faith and unbelief, or disobedience.
Such is the gift of God to us ; such is the gift of faith ; and such
the gift of his Son, and eternal life in him, that we have no longer
any excuse for remaining in sin, v.hen once we are found by the gos-
pel ; unless this be an excuse that we do not love eternal life in Christ,
because of the cross ; and that rather than crucify the flesh with its
affections and lusts, rather than confess our sins and forsake them,
rather than deny ourselves and take up our cross, and follow Christ,
not doing our own will bvit in all things devoted to the holy will cf
God, we will rerr.ain in death. But the objections are not done ;

8th. It will be alledgcd that some cannot beUeve, even of those
who hear the gospel, for the want of authority, power or privilege,
whatever it may be called, through the express appointment of God
to that purpose ; in defence of which opinion the words of the evan-
gelist John will come in good place. [12. 37 to 40.] " But though he
" had done so many miracles before them, yet they believed not on
" him : that the saying of Esaias the prophet might be fulfilled,
" vvhich he spake ; Lord, who hath believed our report ? and to
" whom hath the arm of the Lord been revealed ? Therefore they
" could not believe, because that Esaias said again, He hath blinded
" their eyes, and hardened their heart ; that they should not see
" with their eyes, nor understand with their heart, and be converted,
« and I should heal them." The explication of this passage may by

ANSWERED. 147

some, be thought arbitrary and forced ; but those who are acquaint-
ed with the ancient marmer of speech, of which there are many ex-
amples in the scriptures, as before shown, will, if free from prejudi-
cial influence, have more correct views.

Now it is inconsistent in the nature of things, that these words of
the evangelist should be understood literally, according to the most
familiar forms of expression amongst moderns. It is impossible
that those Jews should have rejected Christ and his doctrine, in the
face of so many miracles and other evidences, for the sake of fulfill-
ing that prophecy of Esaias, and laying themselves open to convic-
tion as unbelievers. They had no such intentions ; neither did they
believe that saying of Esaias to be applicable in the case. To have
believed thatnmst have presupposed the belief that Jesus was the
true Messiah, and that his testimony was the report which the pro-
phet complained was not believed. Neither did God prevent them
from believing the evidence which he had given them for the sake
of fulfilling that saying, which had been fulfilled long before, among
the disobedient Jev/s, and was then fulfilling daily, in its true import
as relating especially to that day. But as it was common to the
Jews to use the strongest language, and often in the figurative,
these words, " That the saying of Esaias the prophet might be ful-
filled ;" import in strong terms, that that saying Vv'as fulfilled in them
and with great justice applied. Again ;

It was not possible that they could not believe because that Esaias
said again, " He hath blinded their eyes and hardened their heart,
" that they should not see, nor understand." For in the first place
these sayings are not found literally in Esaias ; the meaning there-
fore is not to be confined or understood in the letter of the lan-
guage ; but is clearly this ; They could not believe, because they
Were possessed of that spirit of blindness and hardness of which
Esaias spoke, to buch a degree, as to blind their eyes and haixlen
their heart, so that they could not see nor understand the things
which pertained to their salvation. And this spirit of blindness and
heardness which prevented them from believing was of themselves
and not of God ; as has been shown before. " For God cannot be
" tempted of evil, neither tempteth he any man : but every man is
" tempted v/!ien he is drawn away of his own lust and enticed."
[Jam. 1. 13, 14.] But for God to give the people over to their
own hearts' lusts, or to that spirit of blindness and disobedience
which they had treasured up by their own doings, is a very different
thing from laying it upon them by any du'ect agency, without any
cause in them, and gives matters quite another aspect. And even
the v/ords of Isaiah, strong and awful as they are, do not necessarily
bear any such meaning as that God had sent him to impose any such
evil condition on the people, v/hich they had not before, but to shov/
them what kind of wicked people they were, as he had shown abun-
dantly in the beginning of his prophecy. Thup, " Go, and tell this
'• people. Hear ye indeed, but understand not ; see ye indeed, but
'^ perceive not. Make the heart of this peoplq fat, and make their

143 OBJECTIONS

" cars heavy, and shut their eyes ; lest they see M'ith their eyes, 2.rid
" hear with their ears, and undcrstar-d with their heart, and cor.vevt,
« and be healed." [Isa. 6. 9, 10.] Make the heart of this people fat j
make it so \x\ thy language to them, that is, tell them that they have
made it so ; and so of the rest. I am very bold in this interpreta-
tion being supported by the apostle Paul who hath quoted tliis same
jirophecy in the same construction, correctly in the words of, the
Greek scptuagint, and by no means foreign from the Hebrew ;
[Acts 23. 25, 26, 27.J and then the words are illustrated by the next
quotation below, to the, same purport. " Well spake the Holy
"■ Ghost by Esaias the prophet unto our fathers, saying, Go unto this
" people, and say, Hearing ye shall hear, and shall not understand ;
" and seeing ye shall sec, and not perceive : for tlie heart of thiii
" people is waxed gross, and their ears are dull of hearing, and
" th^^ir eyes have they closed ; lest they should see vith their eyes
" aiid hear with their ears." Thus they have done these things to
themselves, by their own conduct to defend themselves from the
galUng evidence and influence of divine truth which they hated,
and such people still hate, instead qf that spirit's bciiig impcsed upon
them by any judicial or sovereign act of God to prevent ti.em from
believing and being healed. The gospel with its evidence and in-
fluence, is net concealed from the people who hear it, in any suqIi
manner; for if it be concealed fromiav.y, it is cnly by the spirit of ini-
quity in thenrselves, the god of this world, to keep tluin from btii^g
constrained by its influence to enter tiiat path of hoar;ess wi.ich is so.
contrai'v to their ^rature and inclination ; " Bi't if our gcsjei he. hid,
" it is hid to them that arc lost, fin tlie lost state of sin,'] in whom ti;e
" god of this world hath blinded the minds of them who beli:vc not,
" lest the light of the glorious gospel of Christ, who is the image of
" God, should shine unto thern." [2 Cor. 4. 3, 4.] Thustlie god of
this AV'orld conceals the light of the gospel from tho&e who believe
not, and not the God and Father of our Lord Jesus Christ, the C( d
of mercy, truth and love : the testimony of God therefore remains
unvailed for the belief of all.

9th. Another serious and heavy objeclipn with some, in the way
of the unlimited privilege to believe and lay hold on eternal life, on
the authority of the gospel testimony, is, that Jesus said, " No man
" can come to me, except the Father who hath sent me draw him."
[Jno. 6. 44.] And this drawing is supposed to mean some spiritual
agency of the Father one side of the gospel testimony, or ministry,
or in addition thereto, to give the gospel efficiency. Now the gos-
pel is the pov.^er of God to salvation, and the admission of such a
spiritual drawing necessarily contradicts its efficiency ; though those
of that faith do not acknowledge it. But it cannot consistently be
denied that whatever needs additional agency to accopiplish any cer-
tain effect 15 not itself equal to its intention. If tlicreforp any agen-
cy or dra\\ing of the Fatlicr, in addition to the gospel, or one side of
it, be necessary to enable any one to come to Christ or to believe in

ANSWERED. 149

him for salvation, the gospel is no longer the power of God to sal-
vation ; it is no longer an adequate remedy for the lost race.

It may be said that this necessary drawing of the Fatiier is not in
addition to the gospel or one side of it, hut is a part of the gospel
work which tne Father hath reserved in his own hand as his preroga-
tive: and such it is accounted. This however will by no means re-
move the difficulty ; for if this drawing of the Fatl:er be considered
;is being a part of the gospel or pertauang to it, and is not contained
in the ministration ancj commission com milted to those who preach,
Christ's ministers are no longer preachers of the gospel, and have no
right to say, " We pray you in Christ's stead, be ye reconciled to
God;" for the people are not able to be reconciled, and they are not
able to help them or tell them the way ; they are no longer i^blc mi-
nisters of the new testament, not of the letter but of tlic Spirit ; no
longer sent to the people, To open their eyes, and to turn them fiorn
darkness to light, and from the power of sataii to God, that they may-
receive forgiveness of sins, and inheritance among them that are
sanctified by faith ; all which are the express works of the ministers
of Christ, wiiich God hath commiUed to them.

Regeneration is attributed to God as his own work ; and very justly;
hence it is frequently called, being born of God, as " We know that
*' whosoever is bom of God sinneth not." But it is effected by the
preaching of that word which is committed to men, as it is written,
" Of his own will begat lie us by the word of truth." " Being born
*' again, not of corrufitiblc seed', but of incorruptible, by the ivord of
" God which liveth and abideth forever." " ylnd this is the vjord
" nvhich by the ^osficl is fireached unto you." " For in Christ Jesn.s
" I have begotten you through the gospel." (1 Jno. 5. 18. Jam. 1.
18. 1 Pet. i; 23, 25. 1 Cor. 4. 15. Again; it is the work of God to
call men out of darkness into the light of his kingdom. " Who hath
" called you out of darkness into his marvellous light." " That yc
" would walk worthy of God who hath called you unto his kingdom
" and glory." (1 Pet. 2. 9. 1 Thes. 2. 12.) But he calls by that same
gospel which he hath committed to his ministers ; ♦' Whereunto he
" called vou by our gospel to the obtaining of the glory of our Lord
" Jesus Christ." (2 Thes. 2. 14.)

In like manner, it is the work of God to draw souls to Christ. But
it is evident tliat he draws them by t!ie gospel, or in other words, by
Christ himself set forth in the gospel. Christ is the drawing of the
Father, the loadstone by which the Father draws souls to himself;
" For he is the way, the truth, and the life ; and no mw cometh to
*' the Father but by him." Accordingly said Jesus again ; " And I,
" if I be lifted up from the earth, will draw all men unto me." " And
" as Moses lifted up tlic serpent in the wilderness, even so mu.st the
" Son of man be lifted up ; that whosoever belicveth in him should
" not perish but have eternal life." (Jno. 14. 6. and 12. 32. and 3.
14, 15."^ According to this view the gospel is all of a piece, and the
plan which God hath hid for man's redemption is perfect, completely
adapted to all his v/ants, an adequate remedy, " And all things are

250 OBJECTIONS

" of Go<J, M ]io hath reconciled us to himself by Jesus Christ, and
" hath given to us the ministry of reconciliation." (2 Cor. 5. IS.)
Thus the drawing- of the Father is treasured up in Christ and 5?iven
to his ministers. And the words which follow as an explunaiion of
the text quoted in the objection are by no means inconsisteht with
this view of the subject; " It is written in the prophets, And tney
^^ shall be all taught of God. Every man therefore that hath heard,
" and hath learned of the Father cometh unto me." For not all who
hear, not ail who are taught, learn of the Father ; some are untract-
able, and resist his Holy Spirit, as we shall consider shortly. " Not
*' that any man hatli seen the Father, (none: therefore are taught by
^' him immediately,) save he who is of God, he hath seen the Father.
(The children have seen him.) Verily, verily, I say unto you, lie
"that believcth on me hath everlasting life." In him then is" the
drawing of the Father, in him we may all hear and learn of the Fa-
ther, and so be all taught of God, and he is found and knov.'n in the
gospel a Savior near at hand and not far off, as before proved. " ! or
" the righteousness which is of faith speaketh on this wise, Say not
" in thine heart, "Who shall ascend into heaven ? (that is to bring
" Christ down from above,) or Who shall descend into the deep ?
" (that is to bring \\p Christ again from the dead :) But what saith
''■ it ? The word is nigh thee, even in thy mouth and in thy heart,
" that is the word of faith v/hich we preach." (Ro. 10. 6, 7, 8.)

On this view of th.c subject, the dra'\\ings and teachings of the
Fathei*, ai'e all in reach of those v/ho hear the gospel ; all things be-
ing ready on God's part, that whosoever will may ccme ; aixl they
who reject have r.o excuse because they do it of their own voluntary
choice, refusing to be persuaded by the influence and authority of
Ciod. For it is proved by oqjrcsr. scripture, that men can, and actu-
ally ^o, resist the Holy Spirit cf Gcd so as to prevent his saving ope-
I'ations on the heart. Thus said Stephen ; " Yc stiff-necked and un-
" circumcised in heart and in ears, yc do always resist the Holy
" Ghost ; as your fathers did so do yc." And Paul ; " It was neces-
*'- sary that the word of God should first have been spoken to you ;
" but seeing ye put it from you, and judge yourselves unvt-orthy of
" everlasting- life, lo, v/e turn to the Gentiles ; for so hath the Lord
" commanded us, saying, I have set thee to be a light of the Gentiles,
"that thou shouldest be for salvation to the ends of the earth." (Acts
7. 5!, and 13. 46, 47.) This word of God then, which those Jews
' put from tliem, contradicting and blaspheming, was that word which,
tliough preached by men, contained in it everlasting life, with Christ
the salvation of God.

But on the other liand ; to suppose that God reserves that special
drawing, or effectual calling, as it is frequently denominated, as a
p.'frogativc hi Iiis o-^vn hand, without which all other means and en-
deavors are incfrectual to faith and justification, they who do not be-
lieve and obey are not ine::cusablc, having no opportunity of ccrn-
l>lying. It is vain to ;Jfead that their duty is to believe in Christ, and
they mus*- necessarily be guilty in not complying with their duty ;

AIS'SWERED. 151

for duty implies capability ; it is no man's duty to do that "whicii is
out of his reach. If the duty of all is to believe the gospel v/hca
thoy hear it, that duty requires that the gospel be fuvnishedwith sui-
flci'ent authority,-evcn the authority of God, and aiBpie provision for
the faith and obedience of every man, the teachings and drawings of
the Father, not excepted. But how weak ! liow preposterous is it,
for men to insist on the duty of all men to believe in Christ, as many
do, w^ho believe ; not only that it is impracticable for any, except
those who receive that special drawing which they cannot resist, but
also, that should any man suppose he wonld gain any tiling towards
acceptance vdth God, by complying with his duty, the duty of believ-
ing in Christ not excepted, it would be legality, he would be fallen
from grace, and Christ should profit him nothing ! For it remains
true, that " Christ is become of no effect to you, whosoever of you
" are justified by the law, ye are fallen from grace." (Gal. 5. 4.)
And " Those whom God eftectually calleth, he also freely justifieth,"
Sf.y they, " not for any tlung wrought in them, but for Christ's sake
'« alone : not by imputing faith itself, the act of believing, or ar.y
" other evangelical obedience to them, as their righteousness." (Sco
Conf 'n. Faith. Chap. XI. Sect. I.) Strange language this, to be
used by a people who profess to be directed by the scriptures, in
which tlicy never once read of any thing being imputed to any man
except his own faith or works ! " For we say that faith was reckoned,
*' [or imputed ]to Abraham for righteousness." "Nov.-, it was not writ-
*' ten for his sake alone, that it was imputed to him ; but for us aLo,
*' to whom it shall be imputed if ivt bdic~cc on him that raised up
" Jesus our Lord from the dead." (Ro. 4. 9, 23, 24.)

But such ])lain declarations need not be misunderstocd. The doc-
trines stated above relating to the unlimited privilege and duty of ail
to believe and obey, grounded in the authority of God as proclaimed
in the gospel ; and the impropriety of looking for any special opera-
tion or drawing of the Father in addition, beyond, or anywise ab-
stractedly from the provision made in the gospel, and committed to
those who are sent to preach it, as being necessary before souls can
believe and set out to follow Cln'ist; I say these doctrines, as often
intimated, relate to those who hear the gospel, that is, those whom
the true and perfect gospel hath actually found, and they know what
it is and where, or at least have the opportunity of knowing by sufT;-
cient evidence. Apd by this also the gespel may be known. What-
ever may be called gospel or the preaching thereof, which doth net
relieve all honestly enquiring minds of all difficulty on these sub-
jects, and set them at full liberty to make their choice for life or
death, is not to be received as the true gospel : I say honestly en-
quiring minds; and there is no reason why those who are aw'akened
enough to be honestly in qxiest of salvation should not he able to
judge pretty correctly of their own honesty, v.'hen they hcu.r the gos-
pel. I give this rule as perfectly according with the scriptures ; fnr
according to these, the ministers of Christ are the ipiiristcrs of tlie

152 OBJECTIONS

Spirit ; for the Lord is that Spirit ; and where the Spirit of the- Lord
is, there is liberty. (2 Cor, 3. 6, 17.)

But some farther observations are necessary relative to the above
doctrines. It will be alledt^ed, that it is true enough, all may believer
and come to Christ who will, on the authority of the gospel invitation;
but here is the point on which the matter rests, that the people will
not conic, and have no power to will any thing of the kind, and those
special drawings of the Father are unavoidably the pivot 6t\ which
the wliole matter finally must turn. And here it will be insisted that
God is clear and the souls who perish guilty, because th6 reason why
they do not believe and come to Christ is that they will not, and how
can they be more completely without excuse ? But this kind of
reasoiiing affords no resolution of tne attending difficulties, or relief
to the nnnd ; because man's incapability to be willing is confessedly
as great as his incapability to believe or come to Christ, and his pow-
er as much out of liis reach, being unattainable except by the afore-
said special drawing, which God gave to others and not to tlicm>
when there was no reason pertaining to the others why they should
be preferred, and no reason in those who are left why they should
not have received said special gift as well as those who received it.-
They are therefore no more inexcusable.

But it hath been aliedged that God hath promised to make the
people willing. Admitting that to be true, that he hath promised
and will do it, unless he make all wiiling, after such unreserved in-
vitations as are contained in the gospel offers, his character is by no
means exculpated from the charge of injustice, wliile any one is con-
demned on the principle stated in the scripture ; " Because he hath
■not belifved" But it is not true, that God promised fo make the
people willing to believe or come to Christ, especially by any such,
special gift or drawing. To prove that promise the words of David
are often aliedged. (Psm. 110. 3.) " Thy people (shall be) willing
in the day of thy power." But these words have nothing in thenx
from which such a promise can be inferred, being simply a prophecy
expressing the character of God's people in the time of the gospel
kingdom, as a willing people, who follow and serve him of choice.
As to the words shall tV, they are not i^ the Hebrew, and are simply
expressive of futurity, as that which should take place in time to
come. Another scripture ulledged in defence. of the aforesaid pro-
mise, or the doctrines connected with it, is the saying of the apos-
tle, " ^Vcrll out your own salvation with fear and trembling ; for it
*■'■ is God who worketh in you to will and to do of h.is pleasure."
[Phil. 2. 12, 13.] But it is to be observed that this was not writteii.
to unbelievers as a promise of helping them into the faith, but to
those in the iaitb, for the encouragement and help of tb.ose who liad
already complied with the gospel call, had believed and been sca'ed
V. ilh the lioly Spirit of promise. " In whom ye alr.o trusted, after
«' that ye l.earcd tlic Avord of truth, the gospel of your salvation : \x\
*< \\ horn also alter that ye believed, ye were scaled with that J^cly
" S^writ of piumiGc.*' Tlicy were also such as l\ad kept their jus-

ANSWERED. 153

llncatioTi by obedience; the necessity of which we continually main-
tain. "■ Wiicrcfore my beloved ; as yc liavc always obeyed, not as ia
*' my presence cn^h'., but now much more in my absence, work out
" your own salvaiioi> with fear and trembjinfj;. For it is God who
" workcth in you, both to will and to do of his good pleasure."
Promises made to believers do not belon^j to unbelievers ^vho refuse
to comply with the simple and reasonable request of submitting; to
the gospel ia the obedience of faith. Believers receive the Spirit ;
they keep the sayir.<2;s of Clirist; and the Father and the Son come
to them and make their abode with them; they arc the temple of
the living God, and there he dwells according to his promise ; / ■:vii'l
dwfl! in them and v.mlk in (htm, and they shall be viy people and I
iv'ill be their God^ a7id I vjill be a Father to' tJiem^ 'caith the L,ohd
Jhnlg'hty. These then, who believe and obey, are the proper sub-
jects of his saving work and special power. Thcf^e have the pj'o-
misc ot eternal life, in Christ, in whom they have believed, and are
kept by the power of God thronp;h faith to salvation. And others
are freely welcome to the same privileges and blessings; whosoever
will submit to the same door of access; faith and~ obedience : but
without that submission they are excluded.

Hut I shall not dispute the fact, that God makelh. the people
vriiling, for the ^York is ail of God. Not by any special agency or
drawiiig beyond the mhiisf.y of the gospel, but by inducing them by
gospei motives. Accordingly, that Avork is committed to his minis-
ters; " And all things are of God, who hath reconciled us to himself
" by .Tcs\)s Christ, and hath given to us the ministry of reconciliation ;
"to wit, that God was in Christ reconciling the world to himself, net
" imputing their trespasses to th.cm; and hath committed to us the
" word of reconciliation. Now then we are ambassadors for Chrirt,
'' ^or, in Christ's stead, or, in the behalf of Christ; vCfp A'ujy;] as
" though God did beseech you by us : ive firay you in Chrif;('s .ftead,
'■' for in the l)ehalf of Christ, v^fp Xf,c^[i, as above,] be yc reconciled
" to God. (■:! Cor. 5. 18, 19, 20.) And saith Paul, in another place;-
" For t'-.ough I be free from all men, yet have I made myself serv-
*■' ant to all, that I mlgh.tgain t'.ic more. And to the JcvVs I became as
" a Jew, that I might gain the Jews : to them that are under tlic law,.
" as under the lav/, that I might gain them that arc under liie law ;
*' to th.em that are witliout law, a;:; without law, (Ijeing not withovit- liw
" to God, i)ut lUider the lav.' to Clirist,) that I niiglit gain thenr that'
" are withoi't lav/ ; to the weak became I as weak, that 1 might gain
♦'• the weak: I am made all tilings to all men, that I might by all
»« means save some." [!' Cor. D. 19 to 22.]

Again ; I will not deny that God dotli work a preparatory work
among the people who know not the gospel, fitting and prepanng
iheir minds lor its rcceiition. ^ Mankind are so fur lost from God in
ignorance of his true nature, aiid in the carnal mind which is er.mity
■against Gcd, because not' subject to hisLaw neither can be, that tio
vospel never could have access to tiiem,, %vithotit such a work, bl\i!
V ould prove a curse instead of a blessing, " Behold, I v.il! send y-oiv

V

154 OBJECTIONS

<' Vllijah the prophet before the commg of the great and dreadful
"■ day of the Lord: and he shall turn the heart of the fatl.ers to the
" children, and the heart of the children to the fathers, lest I come
" and smite the earth with a curse." (Mai. 4. 5, 6.) This prepara-
tory work is carried on either more immediately by the Spirit of Gcd
through the ministration of unbodied spirits, or more ordinarily by
communicating it from one to another by the ministration of those
who are in the same work, while all the time, God is carrying on the
■work, making his angels ministers therein. Thus John tlie baptist
was sent of God to do a preparatory work before Jesus Christ who
brought in the true gospel, as it is written of him; " And many of
" the children of Israel shall he turn to the Lord their God. And lie
" shall go before him in the spirit and power of Elias, to turn the
" hearts of the fathers to the children, and the disobedient to the wis-
" dom of the just, to m.ake ready a people prepared for the Lord."
(Luk. 1. 16, 17.) Thus also Paul was convinced by a revelation
from Jesus Christ to break him down in the midst of his opposition
and prepare his mind for hearing the gospel by Ananias, a minister
of Christ, and member of his body. Cornelius also had an angel
sent to him, to tell him by whom he might hear the gospel, or hear
Avords whereby he and his house might be saved ; by which also
many of his kinsmen and near friends were put into a situation to re-
ceive the same gospel. In like manner the eunuch had his mind
awakened, and prepared by the Jewish worship, and the reading of
the prophets, to receive the gospel by Philip the evangelist.

But this preparatory work is a very different thing from that sup-
posed special work, or drawing of the Father, beyond the limits of
that gospel which is committed to his ministers, to give it an appli-
cation, and make it effectual. For this preparatory work is wrought
in those v.'ho know not the gospel, although they live in the land
•where it is, as did Paul. Besides, in this preparatory work there is
nothing saving ; although in it there is often a ministration of much
light and power from God. John was a burning and shining light,
but v/as not the true, or perfect light ; " The same came for a Avit-
" ness to bear witness of that Light, that all men might believe
" through him. He was not that Light, but was sent to bear witness
" of that Light ;" [Jno. 1. 7, 8.] and led the people so far out of their
eld system, that they were able to reach the new dispcvssalion, in
Christ. Apolos also being an eloquent man, was mighty in the
scriptures, was instructed in the way of the Lord, was fervent in the
Spirit, and spoke and taught diligently the things of the Lord, know-
ing only the baptism of John. [Acts 18. 24, 25.] The seventy
disciples also, who were yet in the preparatory work, returned from
tlueir mission, saying, "Lord, even the devils arc subject to us
"through thy name ;" [Luke 10. 17.J while entirely ignorant of the
true spirit and inward work of the gospel. But Christ the salvation
of God, is known in the goaj.el alone. 'J7te goa/icl is the pov;er of
God to salvation.

ANSWERED, 153

In tliis preparatory work then people often have great exercises,
deep convictions, and much rejoicing. " John was a burning- and
" a shining light ; and ye Avere willing for a season to rejoice in his
" light." [Jno. 5. 35.] Many in the deep labor and travail of their
aouls, have felt the burden and guilt of their sins to an enormr.us
size ; have seen much of their lost estate by sin ; have contemplated
much of the contrariety and enmity of their nature against God,
seeing much of their pollution and unholiness ; have seen their
pride in the things of the earth ; h.ave seen the ])ollution of 'the cere,
and source of their existence and nativity, in their natural state, the
work of natural generation, as being a work in which God is not
known, in which there is notiiing of God, nor any thing with AvhicJi
God can have any fellowship, and that they who live in it can have
no savor for the nature of Gcd ; have been brought into the very
borders of despair, and felt themselves as it were already eternally
excluded from the notice and favor of God, on account of,their
own internal and practical wickedness. After such scenes of dis-
tress, some have returned to their former course of wickedness or
rather worse, some have leavened down into an almost, or quite in-
sensible stupidity, having none to show them the way of life. Some
in the midst of their distress, or point of despondency, have been
led to contemplate the freenessand fulness of the sahation of God
in Christ, with which their hearts have closed in, and as fa.r as they
have understood it, they have dcli;;^htcd in the law of Ciod in tlie in-
ner man ; witli this their souls have been greatly releaved, and over-
whelmed with a sense of God's goodness and love to them, not for-
getting the freedom of the same to all who will come: for wher-
ever an;thiiig of this kind comes from the Spirit of God, it repre-
sents the true salvation of God unreservedly free to all who will
come.

Much might be said, and has often been, on the exercises cf those
who have experienced such a change in the state of their mind ; but
this is not the object here. It is unnecessary to biiikl up that which
cannot stand. With all these exercises, th.ough an Inuidred fold
more than are here stated, the nature of evil is not destroyed ; the
soul is not renovated ; the root of bitterness, the carnal mind, is still
within. The man is still an old bottle, and though filled with new
wine a thousand times, it would all run out in time. Hence the con-
fession of indwelling sin, and the hardness and other plagues of an
evil heart, with which those say they have to contend, who count
themselves converted to Christ in some of those scenes which they
have experienced. In these' exercises people are apt to form
their language greatly according to their previous education ; (some
howevei- are led in them to a better understanding of things ;) some
thank God for his distinguishing love to them, (meaning that he
hath included them in his special election,) rejoicing in the right-
eousness of Christ imputed to them, or that God hath forgiven their
sins for Christ's sake, meaning, as their surety, who has paid their
debt. Not considering that this is all unsciiptural: but these arc

156 OBJECTIONS

the impressions of their previous eriucr.tion. But r/hcthcr they
talk of the rightcousjicss (A Chrir.t iuiputcd, or opplied, or «jf th€
benefits of Xhrist received by faith, v^iiile they expect, or believe
they have received justification directly l)y f?.ith, it amounts to the
same thing iu substance. No justification v/ill stand the judgment of
God, ■wliich l-.ath already gone fortli as the law out of Zion, only thctt
v.'lnch is l)uilt on the obeclience of faith ; or havir.g the faith of
CliHst and iivintj hi;^ life, v/aiking even as he walked ; as is proved in
its place.

In this preparatory Avork, as before stated, many have had great
Vii^ht and pev^'or ; clear views of many scriptures, so as to see
things in the light of God, or in the light which tlie prophets and
apostles had wt)cn they wrote them; or if they should in some cases
<;vcn exceed in the gift of revelation, all this would not prove any
thing more than a preparatory work. " Ar.d though I have the gift
*' of prophecy, (as many have had who weie only in a preparatory
" work) and understand all mysteries and all knowledge, and though
" I have ail faith, so that I could remove mountains, and have not
*' charity, I am nothing." (1 Cor. 13. 2.) Having these things given
or revealed to them by the Spirit, they have been able to speak with
great clearness, and to preach with great pov.^cr and great success,
so as to convert many into the same circle of light and beginning
liberty.

Avacng these, some conclude t-iey arc in the safe path, they are
now converted, are now in Christ and expect in the end to land safe
in heaven ; but not being ingrafted in the true vine, which is Christ,,
they arc exposed to leaven back into the manners, the customs, the
]>ridc and lusts of the v/orld, and by degrees lose their iive'ty sense
of sin, especially in the source of it, arid can live after the course of
the v.!orld v-ith little or no remorse. If they can keep out of the
commonly condemned, gross iniquities, can support a name in tlvc
cliurch, can remember their conversion, and on some particular
occasions have some lively, melting feelings of somewhat the same
cast, although they find sin in t!\em able to lift up its head fiom day
to d'AA-, they hope to be saved in the end, aud that Christ will make
amends for all their failings.

But others cannot rest so ; nothing v/ill do them but full deliver-
aricc ; nothing short of the clearest evidence of eternal life ; no-
tlung short of the death and final removal of that v/hich they have
found to separate their sovils from God, vvh.ich is sin in the very root
and nature as well as its works. And though they may have Icen
converted a thousand times as is cc-mmoi.iy couijled coaversicn ;
while sin is there, its wages are inevitably death ; Avherever it is, it
unavoidably carries with it darkness, guilt and proportior.ate ccn-
denmation ; and there is no peace saith my God, to the wicked, is
the etevnaliy haunthig sound in those who commit sin, and arc
av.'ake tp see it : t/iesc mutft have the truth and the onbutnKcc.
Therefore as the prayerE and alms of Cornelius came up for a me-
iTJOvial before God, and he sent him help, so doth God Irol: ou the

ANSWERED. l-^r

ronditlon of those who cannot do without the perfect and everlasting-
gospel, and send it to them. And -when it ccnuth, li is with lull au-
thority tor tiicir fidih, and full provision for ail th.cir \\ar.t.s, as aiieady
stated.

But not all who partalie in the preparatory work receive the gos-
pel when they hear it. Of the multitudes wiio followed John, and
crowded after Jesus and his disciples, few would endure tlie doc-
trines of the cross. Hence it is said on a certain occasion, after he
had been teachin^j the necessity of eatinsj; his flesli and drinking- his
blood, " Fro7n that time many of his diacifiles went back, and ivalkcd
110 more ivith him." (Jno. 6. 60.) And of those who have great
anxiety to be saved, all do nut obey the gospel when they find it :
«omc stumble at tbe cress. Hence also the younp; man of vvhoni
the cvangclists^j^lve spol;en, who had such anxiety to be saved, when
he h.eard of thf cross, the i^-iving of all he had to the f.oor, avd tak-
ing u/i his cro^s a?id folloiving Christ, was sad at the saying, and
though .lorro-sful, yet he went away. In like manner, hundreds, net
to say thousands of the people wi)o were more or less partakers of
the preparatory v.'ork in Kentucky, and the adjacent states, rcarjy of
whom too, had great desires and earnest labors ibr eternal life, ar^d
cried with great anxiety fc>r dciiverancc from the lant and least re-
mains- of fiin^ yet when tl;c gospel appeared and opened the way of
deliverance hy t]:e cross, with full power to save, s';cn dcacried the
cro3!i end iur?ic.d CKvai/. LSomc turnirt'^ like the dog to his vomit, cr
the sowthat was Avashcd to her wallov.-ir.g in the mire ; while others
concluded the}^ were on safe ground, and woidd there remain ; and
some openly renounced the light whicl: they had received ar.d tc::ti-
fied to be of God, tliat they might be; furnisiicd with a more plausible
pretext for rejecting the testimony of the cross.

But on the other hand ; the true gospel, v/hcn it opens, is not con-
fined to those wh.o have been actual subjects of the prcpaiatory
work ; for after the way has been once prepared to let it among the
people, and it hath made its entrance, its invitations are extended to
all who have been av/akencd, cr now V; ill take the alarm, and its pro-
visions are equally sufficient for all who will come. So that all being'
in the reach of salvation wlicre the gospel comes, are left without
excuse.

Farther ; It i:; true that men cannot believe without evidence ;
and they cannot he expected to believe witliout understanding or see-
ing into the evidence of the gospel, so far at least, as to produce con-
viction of its truth, on fair and reasonable grounds. But this is so
far fi om exculpating those v/ho believe not, that on this grour.d they
arc fairly and readily criminated ; especially because they yield not
so far as to give the evidence or testimony a fair mvcstigation, having
descried the cross of Christ on v^'hich they are to be cruciiied with
him, and at which they stumble. Those v>'ho honestly contemplate
the gospel testimony, receivinp; the word with an honest and good
heart, and are willing to obey the truth wherever it is found, will not
be iackinc; for cvidcn.ce. No.t or>!y because the testimor.y cf the

15? OBJECTIONS

gospel is rational and coubistent Avith the understanding ; but because
God is ahvays ready to assist those who honestly serve hhn to tlie
best of their knowledge, whether Jews or Gentiles, whether after
they have received the true gospel, or in a preparatory work, and
yet in nature. Thus Cornelius being honest to the light Mhich he
had, God sent him farther instructions. Thus also Lydia beiisg a
worshiper of God, came to hear the gospel, " Whose heart the
" Lord opened that she attended to the things which v/ere spoken of
" Paul ;" and having heard she believed and was baptized. " So then
« faith Cometh by hearing and hearing by the word of God." (Acts
16. 14, 15. Ro. 10. 17.) But those who do not improve, but reject the
light and opportunity wliich they have given to them, need not ex-
pect to receive farther help from God, but to lose what they have.
*' For to him that hath shall be given ; and from him •Apt hath net even
" that he hath shall be taken away." (Luk. 19. 26.) In many other
respects God works more remotely in the course of his providence,
by aiFiictions, crosses, and distresses, or by setting bounds to men's
habitations to prepare the mind for the reception of the.gospci as it
is written ; " And hath determined the times before appointed ar.d the
" bounds of their habitation ; that they should seel: the Lord, if hap-
" ly they might feel after him and find him." (Acts 17. 26, 27.)
But none of these things amount to a saving work until the Lcspel
is known, believed and obeyed ; for it is eke power of God to salva^
Hon.

10th. From the doctrines before treated of and the answers to the
foregoing objections, another may arise ; Tl.at the plan appears alto-
gether legal, calculated to engage the attention of mankind to the
gospel by motives of self-interest ; whereas a true gospel motive is
the glory of God — It is truly the work of antichrist to subvert order.
Eut God is a God of order and not of confusion. That the glory of
God is the ultimate and highest end of all his works is not contested ;
and that the happiness of his creatures is in subordination thereto.
But the happiness of his creatures is also subservient to the glory of
God. " Fraisc vjaiteth for thee^ O Gcd, in Zion." " That w'g
" should be to the praise of his glory, Avho first trusted in Christ."
" And that every tongue should confess that Jesus Christ is Lord, to
*' the glory of God the Fatlier," " And I will place salvation in
« 7Aon(oY Israel my glory." (Psm. 65. 1. Eph. 1. 12. Phil. 2. 11.
Isa. 46. 13.) Thus the Israel or church of God is his glory. If
tlicn the liappiness of his creatures subserves the purposes of God's
glory and is connected with it, tiieir happiness is a justifiable motive
and justifiable pursuit. And men must attain to the less before they
can reach the greater; it is therefore justifiable and proper to invite
and stimulate men to obedience with a view to their ov.n ha])pincss..
But God of his own free mercy and love hath regard to the creature's
happiness, " According to ' his mercy he hath savqd us." "In this
" was manifested the love of God toward us, because that God sent
" his only begotten Son into the world, that w^ miglit live through
<' him." " We love him because he first loved us." (Tit. '^. 5. I,

ANSWERED. 159

Jno. 4. 9, 19.) To love God therefore in gratitude for his love to us
is a justifiable exercise; besides, that the love of God to us hatli
paved ihe way and laid the foundation of our love to him.

I must confess, I have no faith that I ever saw a christian legalist,
a christian professor who depended on the excluded law of works
for life or justification. No law instituted by CJod was ever exclud-
ed from the faith of a christian after the ceremonial law of iMoses ;
and who ever saw any man, not a professed Jew, make the
least attempt to gain life by that law ? Or if in some countries some
have endeavored to combine the Jewish law with Christianity, or con-
solidate them into one, tliey are by no means en equal standing with
those who expect justification and life, solely by the obedience of
faith, even the faith of Christ.

But the dealings of God with men every where, show that he
esteems it justifiable and proper to engage them to obedience, by a
respect to their own safety and happiness. The truth of this Avjll
appear to all who \vill consult the scriptures without partiality ;
wherein, notwithstanding that the glory of God is preferred, as be-
ing the highest end and final result of all, yet the happiness of men
is not only secured, but presented to them, as the first moving cause,
to stimulate them to obedience. " Come now, and let us reason to-
*< gether, saith the Lord ; Though your sins be as scarlet, they shjdl
*' be as white as snov/ ; though they be red like crimson, they shall
•' be as wool. If ye be willing and obedient ye shall eat the good of
" the land ; but if ye refuse and relicl ye shall be devoured with the
« sword ; for the mouth of the Lord hath spoken it." (Isa. 1.18, Sec.)
And to suppose it legal, or anti-evangelical, to use the rev/ai-ds held
forth in the gospel to influence men to consult their own happiness,
is wild and firejiosterous in the extreme^ if we consider but for a
moment the manner in which Jesus and his disciples addressed them-
selves to the people. " Come unto me, all ye tl:at labor and are
«' heavy laden, and I nvill give ijou rest. Take my yoke upon you,
*' and learn of me ; for I am meek and lov/Iy in heart : and ye shall
find rest unto your souls. For my yoke is easy, and my burden is
"light." (Matt. 11.23,20.) " Now when they heard,' they were
«' pricked in their heart and said unto Peter and X\\& rest of the apos-
^' ties. Men and brethren, what shall we do ! Then Peter said unto
" them, Repent, and be baptized every one of you in the name of
*' Jesus Christ for the. remission of sins, and ye shall receive the gift
" of the Holy Ghost. For the promise is to you, and to your chil-
* dren, and to all that arc afar off, even as many as the Lord our God
** shall call. And with many other words ditl he testify and exhort
*' saying. Save yourselves from this untoward generation ;" " Repent
•' ye, therefore, and be converted, that your sins may be blotted out,
" that the times of refrehsing may come from the presence of the
" Lord." (Acts 2. 37, to 41. 3. 9.) Thus the first counsel to man-
kind is to consult their own safety ; not only to those who have just
heard the gospel, to gain their attention and compliance, but to those
^so who J^ave ali'cady believed and begun to partake of its grace.

ICu OBJECTIONS

'' Wherefore they rather, brethren, give dcli^ence to make your
" calling and election sure ; tor if ye do these things, fccrtain duties
" beibre enjoined,) ye shall never faiL For no an entrance snail be
'» minisicrtd unto you abundantly into the everlasting kinjc^dum pf cur
« Lord and Savior Jesus Christ." (2 Pet. 1. iO, 11.) " Work out
<' your ov/n salvation with fear and trembling." But io instaccc
Uii the examples, would be to recite almost the v/hoic of all the ex-
hortations and counsels given in the scriptures.

See also with ^v'^.at care ar.d perseverance the Faitl; of Abraham
and of Moses was hxed on tlse rc.vard. " By faith Abraliam, v.dien
" he was called to go unto a place wluch liC should after receive for
" a:"i inheritance, obeyed ; (he did not only believe ;\ar.d he went out,
" nut knowing wl.ither he went. By faith lie sujouMied in the land
'■• of promise, as- m a strange country, dv/elling in tabernacles with
" Isaac and Jacob, tiie heirs with him of the same promise : for he
" looked for a city which hath four.datier.s, whose builder and maker
" is God." " By faith Pvloses, when he vv'as come to )eais, refused
" to be called the son of Fharaolvs daughter ; choosing rather to
" suffer affliction wilh the people of God, than to enjoy the pleasures
'• of sin for a season ; esteeming the reproach of Christ greater ridies
<' than the treasures of Egypt : for he bad respect to the recompense
" of regard" Thus that faith is reco]Timc;;ded which had respect
to the best recompense of reward, net only in Moses, but in Abraham
and others wh.o waited, for the blessing ccn'ained in the promises;
" These all died in faith, not having received the premises, but ka-
« ving seen them afar ofi', and were i)ersuaded of theiri, and embraced
" them, and confessed that they were strangeis and pilgrims en the
" earth. For tiiey that say such things declare plainly that they seek
<• a country. Aiid truly if they liad been mindful of that country
" from whence they came out, tliey might have had opportunity to
"•have returned: but now theij desire a better countri/, that /*, a7i
" heavenly : ivherefore God is not ashamed to be called their God ;
for he hcJ.il prepared for them a city" Thiis God approved their zeal
in seeking abetter country, a better inheritance, at the expense of that
V. hich was inferior ; and he is not ashamed of them. "Wherefore, Eee-
" higwc also are compassed a!)out with so great a cloud of witness-
" es, let us lay aside every weight, and the sin which doth so ea?ii}r
"beset us, arid let us run with patience the lacc that is set bc-
" fore us, looking to Jesus the author and finisher [fust leader
" and perfecter] of faith ; ivho for the joy that r.-as set b.fcre
" hiin. endured th.e cress, despising the shame, and is set down
« at the right hand of the throne of God." (Heb. 12. I, 2.)
As we have the exan:ple cf ail the faithful and of Jesus the
Ford and Master of all, the author and finisiierof the true faith, in
havhig respect to the recompenst! of reward set bcf<M-e, let us no
more call it ler; aiily to invite and stimulate matikind by the hope cf
eternal life to fill up the'iuimber of the blessed — let us no more
f!amp the zeal of those who would feel after (red and seel; eieiTial
Lfe, bv persuading them tlrat the v must ber^in i.; ihe highest gvado

ANSWERED. 16!

of a perfect man in Christ — or that all attempts to gain eternal life
are useless, until that point is obtained. How weak would it be
to feed with the strongest meat, the child who is scarcely able to use
the mildest milk ?

Mankind in their natural state, entirely pursue their own desires
and their own will, until checked by some adequate cause, and have
nothing in them, to influence them at all, to seek the glory of God.
But when men have learned to know God in some good degree, to
experience the benefit of his grace . and salvation, and view him as
being in reality superior to all other beings, his nature and will as
being truly best, they are then capable of being led to seek the glory
of God .and feel interested in it. " We love him because he first
loved us." But it is not possible that, any man should love his cne-
riy and seek his honor, in that charac'cr; it is therefore impossible
that men should be induced to have a oimpie respect to the glory of
God, until they come to know the real excellence of his character,
God is love. " Greater Uwe hath no man than this, that a man lay
" down his life for his fi-iend." " But God commendeth his lovei
" toward us, in that, while we were yet enemies Christ died for us.'^
Accordingly, the first proposals of God to men, towards bringing
them to serve him and seek his glory, are those which respect thcii*
own happiness. In tliis way men are gained to subject themselves
to the will of God, to deny themselves, renouncing their own wills^
and to crucify the carnal mind Avhich is enmity against God, that
God may eventually be all in all.

To object, therefore, to the foregoing doctrines as being legal,
because men are invited and urged to considt their own safety by
believing and obeying, is altogether weak and unreasonable, worthy
of those only who oppose the gospel, which calls for men to deny
themselves and take up their cross and follow Christ.

I should now proceed to the last of the principal and most inter-
esting objections to be stated in this place, relating to the election;
but as it will recjuire considerable scope to investigate it freely, I shall
refer it to the next chaptei's, and close this with a compendious state-
ment and vindication (partly by way of recapitulation) of some of the
leading points against which these objections are raised. For we have
so far answered the heaviest objections against the practical doctrine
of justification by the obedience of faith, that we have full liberty to
consider it unhurt. What therefore is now to he stated and proved j
is, that obedience is as properly the character of a christian as tjcliev-
ing. And in this part it will be considered that a man's justification
before God, and ui his own conscience, depends on the very same effi-
cient cause, as the appellation of christian, in all cases where the term
is justly applied. For no man hath any right to the appellation of a
christianf vmlesb he can show tlie grounds of his justification on all
proper occasions ; for the righteousness of God, v/ithout the law,
v.hich was attested by the iaw and the prophets, even the righteous-
ness of God through the faith of Jesus Christ, is manifested, not only
:'i all but al'so 'ujion all them, that believe. This is that righteonsnes*^

162 OBJECTIONS

which is declared, through the forbearance of God, and not by im-
putation, for the remission of sin. This righteousness then, is that
which God will accept, Avhich also consists in each one's doing the
v.iil of God as Jesus did it, as hath been already proved ; for " He
" tliat docth righteousness is righteous even as he is righteous."

It is true, that faith, or believing, is more commonly used to ex-
press the character of christians, or rather to nominate them as a
people distinct from the rest of hiankind, as well as to point to the
grounds of their justification ; for which these obvious reasons may
be given. That genuine faith, kept alive to the support of genuine
Christianity, always included obedience; and there could be no true
obedience or Christianity without .faith ; for without faith it is impossi-
ble to please God. Besides; No man could be induced to follow
Christ bearing the cross and • practising the self-denial which he
taught, under all the persecution and reproaches which attached to
that life without faith to support him. Faith is a true shield hi the
armor of God, which his people wear; "Above all, taking the
" shield of faith v/herewith ye shall be able toquei^ch all the fiery
" darts of the wicked." " And this is the victory v/hich overcometh
" the world, even our faith." [Eph. 6. 1 6. 1 Jno. 5. 4.] Add to these
things, that the doctrine of justification and salvation, by the faith of
Jesus Christ was contrary to the ceremonies of Moses, and so new'
and strange in the early days of Christianity, to those Avho had been
inuied to that law, that there was in many a great propensity to turn
back to thosej beggarly elements, it was therefore necessary to keep
the sentiment alive.

And such was the necessity of supporting the doctrine of faith hi
Christ by those scriptures which the people believed, particularly
the Jews, some of whom were found in all the churches, and were
according to the order of their calling required to stand as it were
the first pillars of the church of the Messiah, that the apostle collect-
ed almost every word in the writings of the old testament, which
could subserve his purpose ; and amongst them all did not find one
to teach justification by faith without obedience. And indeed that
was impossible ; for the whole Mosaic dispensation stood in the prin-
ciple of obedience ; although faith was necessary then as well as
after Christ appeared. But faith and obedience, in the christian dis-
pensation, are in a different train from what they were in the Mosaic,
being directed more towards the spirit and substance. But the apos-
tle was ingenious enough, according to the wisdom given to him, to
leave out the character and works of the persons justified, when he
would prove justification by faith, without the deeds of the law,
though these were the proximate and procuring cause of their jus-
tification, lest his hearers should thereby be induced to cleave to the
same law, or lest his reasoning should not appear sufficiently plain to
those who did not understand as clearly as he. But the apostles and
the evangelists who recorded the words of Christ, ha>e not left us in
such penury of proof for the necessity of obedience to constitute us
real christians, or as the grou.nds and maintenance of our acceptance

AN-SWERED. 163

"With God. While not one word is said in all their writings of the
righteousness of Christ being imputed to ns for our justification,
much is said of the necessity of obedience, and of their being ac-
ceptable and safe who render it to God. For in every nation, he
that feareth God and worketh righteousness (not hath righteousness
imputed to him,) is accepted of him.

A mighty outcry is raised against the notion of any one inheriting
righteousness in himself, or in his own character and works, us
though that nran must certainly fail of being saved and be ultimate-
ly ruined, who expects God will accept him in his own personal
works of righteousness, his own doings or obedience. But none of
these things move the christian, who understands the law of faith in
Christ Jesus. For he knows that without obedience no faith m ill jus-
tify any man before God ; and supported by the words of Christ, he
is not afraid to say, Jix-cejii your righteousness (not the righteous-
ness of another impute<l to you,) shall exceed the vighteousriess of the
•tvribes and Jiharisees^yc shall in no case enter into the kingdom of
■heaven. Thus Jesus who came to do the will of God as it was writ-
ten of him in the volifme of the book, and to establish the doing of
the will of God, as that in which he would take delight, in the room
of the sacrifices which were offered by the law, as before shown,
hath not only set us that example, but hath taught by his words that
he Avho docth the will of God, (not who hath the doing of his will
Ly another imputed to him,) shall d\vell Avith God in the kingdom
of heaven. " Not every one that saith unto me. Lord, Lord, shall
" enter into the kingdom of heaven, but he v/ho doeth the will of my
*< Father who is in heaven. " Weil done good and faithful servant ;
" thon hast been faithful over a few things, I will make thee ruler
*' over many things: enter thou into the joy of thy Lord."

A christian is not afraid of being blessed in his doings, provided
his deeds be (as tliose of a christian are) according to the perfect
law of liberty; " But whoso looketh into the perfect law of liberty,
*' and continueth therein, he being not a forgetful heart, but a doer of
*' the work, this man shall be blessed in his deed." [Jam. 1. 25.]
And of such iiTiportance is obedience and so essential to the very
existence of Christianity, that it is given by the apostle as the very
criterion of the true christianu *' Know ye not that to whom ye
^' yield yourselves servants to obey, his sci-vants ye are, to whom ye
"*' obey, wliether of sin unto death or of obedience unto rigliteous-
" ness. But ye have obeyed from the heart, that form of doctrine
'' which was delivered you." [Ro. 6. 16, 17.] And not only so; but
the gospel was also sent and the apostles commissioned to the people
to bring them to obedience, without which it is evident their faith
would have done them no good. •'< By whom, saith Paul, we have
»' received grace, and apostleship, for ol>edience to the faith among
•'^ all nations for his name." " To make the Gentlies obedient by word
•' and deed." [Ro. 1. 5. and 15. 18.] Hence the increase of the gos-
pel is marked by the numbers who obeyed ; " And the word of God
■*' increased : and the number of the disciples multiplied in Jerusa-

J 64 OBJECTIONS

" lem greatly ; and a great company of the priests v/ere obedient to
" the faith." [Acts 6. V".] And the gospel which is to bring all na-
tions to obedience in Christ, even to the obedience of faith is express-
ly the mystery which was kept secret until Christ came, as taught by
Panl to the Romans in the close of his epistle, after all he had said
of the use of faith for justification. " Now, to him that is of power
" to establish you according to my gospel, and the preaching of Jesus
" Christ,, (according to the revelation of the mystery, which was kept
" secret since the v.orld began, but now is made manifest, and by the
'< scriptures of the prophets, according to the commandment of the
<' everlasting God, made known to all nations for the obedience of
" faith,) to God only wise, be glory through Jesus Christ for ever,
" Am.en.", [Ro. 16. 25 to 27.]

Accordingly God, even the Father, judgeth every man according
to his works, as saith the apostle ; "And.it ye call on the Father
"who without respect of persons, judgeth according to every man's
" works, pass the time of your sojoiu'ning here in fear." And the
declaration of Christ isi, " Behold, I come quickly; and my reward
" is vt'ith me, to give every man according as his works shall be."
[1 Pet. 1. 17. Rev. 22. 12.] And in that striking description winch
Jesus gave of the last judgment, a little before his crucifixion, the
character and reward of each class, are determined by their works.
[Matt. 25. 31, Sec] " When the Son of man shall come in hisglc-
" ry, and all the holy angels Avith him, then shall he sit upon the
" throne of his glory; and befoi-e hini shall be gathered all nation^
" and he shall separate them one from another, as a shepherd divideth
" his sheep from the goats ; and he shall set the sheep on his right
'^ hand, but the goats on the left. Then shall the King say unto
" them on his right hand, Come ye blessed of my Father, inherit
" the kingdom prepared for you from the foundation of the world ;
" for I Avas an hungrcd, and ye gave me meat: I was thirsty, and
'•' ye gave me drink : I was a stranger, and ye took me in : na-
" ked, and ye clothed me : I was sick, and ye visited me : I was in
" prison, and ye came unto me." To the best of my remembrance,
the famous George Whitefiekl, in a sermon on justification, ackncv-
ledges this to be the most favorable argument for justification by
works, which he had heard, but objects that it will not caiTy through,
because the righteous disclaimed the performance of those deeds ;
" Then shall the righteous answer him, saying, Lord, when saw we
" thee an hungrcd, and fed thee ? or thirsty, and gave thee drink ?
" When saw v/e thee a stranger, and took thee in ? or naked, and
" clothed thee ? or when saw v/e thee sick, or in prison and came nn-
" to thee?" But bis objection is indeed weak enough, considering
the light and abilities Avliich he l;ad,and shows the hifluencc of sys-
tematic prepossession over the judgment. How easy if* it to see,
that what the righteous disclaimed was not the principle, or
grounds of their acceptance, but that they did not understand, how
or wherein they had done ttic^e good deeds ? When did we see thee
in these conditions and perfcrm these things to ihce ? But the Judge

ANSWERED. 1 63

nnravels the mystery by letting them know, that to do good to his
people is the same as to do good to himself. " And the king
« shall answer and say unto them, Verily I say unto you, Inas-
" much as ye have done it to one of the least of these iny breth-
" ren, ye have done it to me ;" and on this they are silent, and
the judgment is decided in their favor, on the principle on
which it was first proposed. On the same principle the wicked
are rejected as not having done those deeds cf righteousness
which the righteous had done, and Avhich it was also their duty to dp.
These also object to the charge of treating him with such unkind-
ness, as not knowing wherein. But the Judge shows them, tliat the
neglect, the cold indifterence, or cruelty, which they had showed
to his people was shown to him. " I'hen he answered thcni say-
" ing, Verily, I say unto you, Inasmuch as ye did it not to one of
*' the least of these, ye did it not to me". And these (vj/io had not
" done righteousjiess^) shall go away into everlasting punishment :
" but the righteous (who had dmip righteoiisnessj into life eternal."
And these things are Avritten for our edification, that wc may have no
want of information and evidence, on what prmciple our acceptimce
with God is finally to stand.

Therefore, however indispensable faith is to our acceptance with
God, and being initiated into the gospel of Christ, in whom alone
perfect justification is found, it is evident that faith cannot justify a
single whit farther than it is accompanied by works : it is the obedi-
ence of faith, or a faithful obedience Ijy v/hich a man's acceptance, or
safe standing in the sight of Gcd, is secured from first to last; for
" He that doeth righteousness is righteous even as he is righteous,"
and " In every nation, he that feareth God and worketh righteousness
is accepted of him." " But without faith it is impossible to please
him." Why ? Because without the belief that Gcd will accept the
man who seeketh him he will not seek, without the belief that God
vvill accept him in the performance of his duty, there is no encou-
ragement to perform : " For he that com.eth to God must believe that
" he is, and that he is a rewarder of them that deligently seek him."
(Heb. 11.6.) Again ; " It is impossible to please God without faith,
because to discredit God is to blaspheme his name ; " He that be-
lieveth hot God hath made him a liar :" This is offensive to God, and
leaves the man under sensible guilt, by which his soul is separated
from God. The principle, therefore, on v/hich faith justifies is its
being an act of obedience and subjection, and its being introductory
to other acts of the same kind. Accordingly, although faith is so
often mentioned as the mean by which men close in with Christ as
offered in the gospel, and are introduced into the way of life, and in-
deed supported.all along, being kept by the power of Gcd through
faith unto salvation, yet every man's character and final reward is
decided by his works, accoi'ding to what he hath done, and not ac-
cording to vv'hat he hath believed ; " For we must all appear before
'' tlie judgment seat of Christ ; that every one may receive the

165 OBJECTIONS

*

*' things dbnc in the body, according to that he hath done, whether it
" be good or bad." (2 Cor, 5. 10.)

Another consideration of great and serious importance presents
itself; that every man will just get as much reward, or as much sal-
vation as he gains by his own obedience to the gospel of God, and no
more. Many are built up with an expectation, that although they
live in sin all their days and do nothing tridy acceptable with God,
nothing that he Mill own as being lit to stand, and though they never
knov/ any thing savingly of Christ until about their dying day, they
may be saved, and be as bright in the kingdom of God as any ; for
Jesus Christ will answer for all their deficiencies and their wrongs.
But where do the words of revelation say that Christ will answer to
God for the people ? Christ will no doubt confess them that confess
him ; but they do not confess him who do wickedly ; they may profess
that they know God, but in works deny him. And as for those who
commit iniquity he hath in plain terms declared that he will utterly
disown them, no matter what their profession or works may otherwise
have been, " Many will say to me in that day, Lord, Lord, have we
*' not prophesied in thy name ? and in thy name have cast out deviia ?
•■' and in thy name done many wonderful works ? And then will I
■*' profess unto them, 1 never knew you : depart from me, ye that
" work iniquity." " But those mine enemies who would not that
*' I should reign over them, bring hither, and slay them before me.'"'
(INIatt. 7. 22, 23, Luk. 19, 27.) These sayings show us how he vill
answer for tliose whose works are not in uprightness and obedience.
But the scripture is also express enough, that every one will have to
answer for himself, " So then, everyone of us shall give account of
himself to God," (Ro. 14, 12,) Those, therefore, who expect that
Christ will confess them and ansv/er for them and make good their
character, while they are not doing the things which are answera-
ble to the character of Christ, walking worthy of the vocation where-
with they are called, may surely lay their accounts to meet with a
grievous disappointment.

For not only the character and reward of every man will in the
classification among the righteous or wicked, be according to his
works, but every degree of honor and glory in the righteous, or of
death and the curse in the wicked, v/ill be according to the works of
each. '■^ A good man out of the good treasure of his heart, bringeth
" forth good things : and an evil man out of th« evil treasure, bring-
" eth forth evil things. But I say iinto you, that every idle word
*' that men shall speak they shall give an account thereof in the day
" of judgment." " Woe unto you, scribes, and pharisees, hypo-
" critcs; for ye devour Avidows' houses, and for a pretence make
" long prayer : therefore ye shall receive the greater damnation."
(Matt. 12. 35, 36. and 23, 14.) But on the other hand every thing-
done and suffered by the righteous according to the will of God, and
for the gospel and name of Christ, shall stand in full account to thcni
in their crown of rig-htcousness and glory. " He that receiveth a
" prophet in the ncinie of a prophet, slvall receive a prophet's reV

ANSWERED. 167

<f ward ; and he that receiveth a righteous man in the name of a right-
" eous man, shall receive a righteous man's i-eward. And Avhosoev-
<' er shall give to drink unto one of these little ones a cup of cold
" water only in the name of a disciple, verily I say mito you, he sliall
<' in no Avise lose his reward." " For God is not unrighteous to
" forget your work of labor and love, which ye have sh.ewed toward
« his name, in that ye have ministered to the saints, and do minister."
" For this is thank-worthy, if a man for conscience toward God,
♦* endure grief, suffering wrongfully. For what glory is it, if when
" ye be buffeted for your faults yc shall take it patiently ? but if,
<' when ye do well, aiid suffer for it, ye take it patiently, this is ac-
*' ceptable with God. For even hereunto were ye called : because
*' Christ also suffered for us, leaving us an example, that ye should
*' follow his steps." " But, and if ye suffer for righteousness' sake,
« happy are ye." (Matt. 10. 41, 42.' Fleb. 6. 10. 1 Pet. 3. 19, 20, 21.
and 4. 14.") Ikit such is the superior excellence of that gracious re-
ward, which hath respect to our union and communion Avith God in
eternal life, that all we can do and suffer in 'the cause hath no com-
parison or equality with it in that respect. " For I reckon that the
" sufferings of this present time are not worthy to be compared with
" the glory which shall be revealed in us." " For our light alBiction,
" which is but for a moment, workcth for us a far more exceeding
" and eternal weight of glory ; while we look not at the things w hich
«' are seen, but at the things which are not seen ; for the things which
" are seen are temporal, but the things w hich are not seen are eter-
« nal." (Ro. 8. 18. 2 Cor. 4. 17, 18.)

But finally here. This is the testimony which we have of Christ
Jesus, that " Being made perfect he became the author of eternal sal-
vation to all them that obey him." (Heb. 5, 9.) Obedience there-
fore, as properly expresses the character of a christian as believinp-.
The same also is fairly inferred from disobedience, as being the
proper characteristic of the wicked. Accordingly Christ is declared,
as " Taking vengeance on them that know not God, and that obev
'' not the gospel of our Lord Jesus Christ." And again ; " What
** shall the end be of them that obey not the gospel of Godr" (2
Thess. 1.8. 1 Pet. 4. 17.) And the wicked arc in different places
called the children of disobedience, and the wrath of God is said to
come on them for wicked actions. " Let no man deceive you with
" vain words : for because of these things corneth the wrath of God
*' upon the children of disobedience." (Eph. 5. 6.) And by the
obedience of faith, even that faith which is in Christ, leading to obe-
dience, we may in the freedom of God's righteous love, escape the
wrath of God and inherit eternal life in him, " Who will render to
*' every man according to his deeds : to them who by patient contin-
*' uance in well-doing, seek for glory and honor, and immortalitv,
*' eternal life. But to them that are contentious, and do not obev the
*' truth, but obey unrighteousness, indignation and wratli, tribulation
♦' and anguish, upon every soul of man that doeth evil ; of the Jew Hrst,
'< and also of the Gentile : but glory, honor and pracc, to e^ erv man

leti OF ELECTION

» tliat -\vorketh good ; to txhe Jew first and also to the Gentile : for
'' there is no respect of persons with God." " Now, to him that is
" of power to establish you according to my gospel and the preach-
*' ing of Jesus Christ, (according to t!ie revelation of the mystery,
" which was kept secret since the world began, but now is made ma-
" nifest, and by the scriptures of the prophets, according to the com-
" mahdment of the everlasting God, made known to all nations for
"the obedience of faith,) To God only wise, be glory through Jesus
"Christ for ever. Amen " (Ro. 2. 6, to 1 1. and 16, 25, 26, 27.)

CHAPTER XL

llic Doctr'vdc of Election^ and the For ekiio^v ledge of God.

THE sentiments which many professors entertain, I'clative to the
doctrine of Election, furnish a serious objection against the foregoing
doctrines, of the unlimited privilege of all men who hear the gospel
to believe on its own evidence, and of justification by the obedience
of faith. And to minister all the satisfection possible on this subject,
it will be necessary to investigate this doctrine with freedom; and
the more so, because in it will be comprised the burden of what is to
bo said on the decrees of God, what has been said heretofore, being
calculated to pi-epare the way, as being intimately connected with the
main subject. For the decrees of God are considered as having a
very special relation to the elect, who are finally to compose the
church of God in its happy and glorified state, in whom the decrees
are to receive their special and final accomplishment.

And here let us inquire ; Who are the Elect ? and what is their
character ? A twofold answer will be requisite to afford full satis-
faction on this subject. And, in the first place ;

The elect of God are they who Avorship him in the spirit, calling
upon him day and night. " But the hour cometh, and now is, when
" the true worshipers shall worship the Father in spirit and in truth :
" for the Father sseketh such to worship hiai." (Jno. 4. 23.) And if
the Father seeketh such, no doubt but these are his elect, whom he
chooscth out fro ■11 among otliers, even as they are expressly called
his elect Avho call on him day and night, saying; "And shall not
" God avenge his oAvn elect, who cry day and night unto him !" (Luk.
" 18. 7.) These therefore, are the elect of God, who arc honestly
devoted to his service, and have for that purpose come out from the
rest of the world, arid separated themselves from th'.'sc who live in
iniquity and defilement, as it is again written ; " Wherefore, come
" out from among them, and be yc separate, saith the Lord, and touch
" not the unclean thing ; and I will receive you, and will be a Fathei'
" to you, and ye sliall be ^ly sons and daughters, saith the Lord Al-
" mighty." (2 Cor. 6. 17, 18.) These things show ])lainly enough
who arc the elect of God, and what is their character. They arc suclx.

AND FOREKNOWLEDGE. IG5

as live not as the v/orld live, according to the course of this v/oikl,
und are not of the world, but have come out from among them ; ac-
cording to what was said of old time; " Lo, the people shall dwell
alone, and shall not be reckoned among the nations." (Num. 23. O.j
And as Jesus himself also said; " If ye were of the Avorld, the world
*' would love his own : but because ye are not of the world, but T
•' have chosen you out of the world, thcretore the world hateth'you.''
(Jno, 15. 12.) From this view of these pointed testimonies of the
scriptures, it is easy to see, that none are to be accounted God's elect
while living in the practice of sin ; none but those v/ho deny them-
selves and take up their cress and follow Christ, d-cnyhig all ungodji-
ness and woi-ldly lusts, and living soberly, righteously and pionslv, in
this present world, while in it ; and that as fast as ariy Vkill thus deny
themselves and take up their cross, God Vvill own them as beipg of
the number of his elect.

But it is asserted, that God's election is made unconditional and
eternal, " Without any foresight of faith, or good works, or perseve-
" ranee in either of them", or any other good thing in tiie creature,
*' as conditions, moving him thereto." But as the scriptures s]5cak
so pointedly of God's elect as bcins; " Elect according to the fore-
*' knowledge of God the Father," and of God, as predestinating those
whom he forcknev/, v/e shall not hesiiate to conclude that he saw in
them all something worthy of his clicice, previously to his making it,
whether we say from everlasting or after that excellence tak^s place.
And as for the intimation often given, that it argues weakness in
God to suppose that he hath any respect to the character or works-
of men in his purposes concerning them and his appointing of them
to happiness or misery, as making his purposes and works dcpericl
more or less on the creature, none need be burdened with it, as long
as it stands written that In every nation, he that feareth him and
ivorketh righteousness is accepted of him. It reflects no dishonor
on God to say that his acceptance of men now, as well as his final
judgment and awards, rest on the character and vvorks of each indivi-
dual, for it is true that he judgcth every man according to his works.
It ai'gues no weakness in God to do justice. God is under no obli-
gation, in his own nature, or from any other law, to do every thing
Avliich he hath positive or inherent power to do. This position ca:i
no man, with any consistency or plausibility, deny ; neitlicr doth tliis
argue any Aveakness in him. But he is invariably fixed in all his pur-
poses and works, not to say, bound by his own nature, to do in all
thing-., that which is just, even to the meanest creature. Arid to nx
any man's final state without respect to his peisonal character or
works, can never be reconciled with justice. "And that the rightc-
" ous should be as the wicked, tnat be far from thee. Shall not the
" Jiidge of all the earth do right? (Gen. 12. 25.,) It argues no'
weakness in God; it reflects no dishonor on his character to have
created and to govern a race of conscious beings, aiid accountable to'
him as free agents, and then to award them, each one acco:--'ing w
Uis. works ;, after giving llicm f^.ir warning, as lie hoiii done.

Y

170 OF ELECTION

But for the sake of chasing the darkness out of every secret cor-
nel', the silencing argument, that God appoints men to life or to
■wrath without respect to their works, is, proposed. That with God is no
succession of time, consequently no foreknowledge, because times,
past, present and to come, are all present Avith him ; therefore when
he appoints or elects men to eternal life, from everlasting, it is not
done according to his foreknowledge of their faith or good works, for
they are all present to his view ; or when he passes by, or appoints
to wrath, it is not according to his foreknouiedge of their unbelief
or disobedience, for these also are all present to his view, with all their
characters. This argument is indeed weak enough towards the de-
fence of that point, as it implicitly, though effectually, confirms the
Contrary, that the reward of eternal life or death, and consequently,
the justification of individuals now, rests on their works.

But the impossibility of justifying the principle of decreeing some
raen to eternal life and others to eternal death, without respect to
their personal characters and works, leads those who believe it, or
alTect so to believe, to use Aveak and unreasonable measures. The
above argument of no foreknowledge in God, hath been used with
greater propriety on the other sid-e of the question, to show that, ad-
mitting the state of all men to be fixed in the mind of God, even
before their existence, that state is fixed by the just judgment of God
according to their personal character and works, God having all these
before him as the foundation of his judgment. And tins view of the
■matter is infinitely preferable to that which supposes Gcd to have
from eternity fixed the state of all men, without respect to their works;
as it exonerates the character of God from the charge of arbitrarily
anpointing some men to life and excluding others, arid so ordaining
them to wrath, without any possible opportunity of doing ju&tice to
God by obeying, or to themselves by laying hold on eternal life ; God
actings in all these things, according to what men call his sovereign
will: an attribute xmknown to God. We read of The purfiose of
him (of God no doubt) ivho nvorketh all tilings accordiug to the coun-
sel of his own will : but counsel, in a wise being, implies rational de-
liberation and a reasoiiable conclusion. But to say there is no fore-
knowledge in God, is improper. It is contrary to the scripture, and
represents God as an inconsistent being, always consulting and p\u'-
fyosing to do things which are already done, or in the state of doing.
For if no futurity, because no succession, then no anteriority ; God is
therefore represented as now, and lor ever to remain, consulting and
purposing to create this world and all others ; to create man and all
ether works which are already done.

But in the second place. It is not unreasonable, neitlier is it un-
scriptural, that G-od hath an election of certain individuals to fill
certain lots or places, to execute certain labors in carrying on the
work of redenjption for the v/iiole. Every duly or work necessary for
the edification of the whole, must be done by sonie one or more ;
and every man is not capable of filling every place. It is therefore
no injury, but a real advantage to the whole, that God should select
and furnish with suitable comniii;sion and eifts to lead tlic wa> and be

AND FOREKNOWLEDGE. 171

helpers of the faith of others, those who are capable of performins^
such duties. These are often called to hear many burdens and to
endure many sufferings, or to perform duties of which the physical
powers of mind, accordin?^ to natural creation, render others incapa-
ble. And whatever privilege such may be supposed to have, in
8eing chosen to such duties, their election and calling cannot at all
be any hindrance to the free access of others, to the same salvation,
or to their receiving a full reward according to the utmost of their
obedience of faith ; but on the contrary, these are necessary to pro-
raote the good of the whole, and without them the church could not
be built up in gospel order. " And he gave some, (that is, some of
" those whom he gave were,) apostles; and some, prophets; and
" some, pastors and teachers; for the perfecting of the saints, for the
" work of the ministry^for the edifying of the body of Christ, till we
" all come in the unity of the faith, and of the knowledge of the Son
" of God, unto a perfect man, unto the measui'e of the stature of the
" fulness of Christ."

.Should God therefore send a special message or angel to these tej
waken them up and prepare their minds for the gospel, and so pre-
pare the way for its introduction to any laiid or people, who are com-
ing to a readiness for its I'eception ; tr.is could be no injustice to the
rest but a real privilege ; for the light which they would receive, they
•would unfold to others as being free to all : Freely ye have received.,
freely give. When the gospel is to be introduced among any peo-
ple who are in readiness for it, that introduction must be effected
through some means ; there must be an instrument or more to bring
it in, and room in the heart of some to receive it, a sanctuary where
the testimony might rest, until borne to all, a people made ready and
■prepared for the Lord ; as the few Avho first believed at Ephesvis
were a sanctuary to the gospel testimony, while Paul disputed for
two years in the school of Tyrannus, until all they of Asia heard
the word of the Lord Jesus. ("Acts 19. 10.) It is not expected for
a nation to be born at once. If God therefore should send a special
message of the gospel to those who are the most likely to receive
it, and give it room, ariiong a people prepared for it ; that could be
no injury to the rest, neither could it at all stand in competition with
their salvation, but on the contrary tend to promote it by establishing
the gospel among them, " For therein is the righteousness of God
" revealed from 'faith to faith." (Ro. 1 . 17.)

But in all these things there is nothing to contradict that God
should have respect to qualifications, natural and moral, to the char-
acter and works of those whom he thus elects, making choice of
those who are best calculated to be of use to others while they secure
their own salvation. And who can say there is any weakness or dis-
honor attached to God, by supposing that he fixes on the most capa-
ble instruments to perform so important a work, as leading the way
"in the gospel, and bearing it to others ? It would seem by the senti-
ments of some, that reasonable dealings in God, tovvards his creatures
would be a disp-race.

\72 OF ELECTION

But to cor.stltiite a real subject of the kinr;(lom of grace and cf
glory, itifi necessary to be called, ap.d chosen, and faithful. Not ail
the called and chosen are found faitiiful on trial. " Have not I cho-
" sen you twelve and one of you is a devil r" (Jno. 6. 70.) In like
Kianncr many v/ho have been called, and chosen, and prepared, with
i;reat light and power, have tasted of the good word of God and of
th.e powers of the world to come, in the preparatory work of the gos-
pel, in Kentucky and the adjacent states, and some of them public
teachers and leaders of tlie people, who were called to stand as door-
keepei's to open to the true shepherd, on trial proved unfaithful,
haviog stumbled at the cross, under which the shepherd appeared.

Further. It was necessary that a proper train should be laid, and
the way prepared for the introduction of the gospel into the world
at the first, against the fulness of time should come ; it was neces-
sary that the name and worship of the true God should be preserv-
ed on the earth, among a people to whom promises should be made
and proper testimony deposited with them, of the work which God
■was about to do, to be a vritness of its truth when it should appear,
according to the times and seasons before appointed and foretold ;
that men might believe on rational piinciples which they could also
present to others for their conviction; principles establii^hcd by their
duration, their continued testimony, and theip fulfilment, as well as
the evidence which should attend the v.-ork vVhcn it should appear.
For thi^ purpose God chose Abraham, to be the father of the faith-
ful ; that in him and in his seed through Isaac all nations might be
blessed ; as it is written ; " And in thee shall all nations be blessed."
and again ; " For in Isaac slrall thy seed be called." [Gen, 12. 3, and
21. 12.n These are they, " Who are Israelites; to v/hcm pertain the
" adoption, and the gloty, and the covenanits, and the givings of the
'• law, and the service of God, an.d the promises ; whose are the
" fathers, and of W'hom, as concerning the flesh Christ came, wh.o is
" over all, God blcvSsed for ever. Amen." Thus the calling cf Abra-
ham and blessing him, furnished a people to preserve the name and
v.cvship of tlic true God, and ako to be a figiu'c of the work of the
gospel when it should appear. " For they are not all Israel who
*> are of Israel, L>ut the children of the promise are counted for the
" seed." " And if ye be Christ's then are yc Abraham's seed, and
'' heirs according to the promise." [Ro. 8. 4, 5, 6, 8. Gail. 3.29.]

These things being so, were a great advantage to the Jews who
v.ere the seed of Abraham according to the llesh, because they had
the writings of IMoses, and the other oracles of God to be to them
a Avitness-e-f the character of Christ wlien he appeared. " What ad-
" vantage then hath th.e Jew ? or what profit is there of circumcis-
" sion ? IMuch every way ; chiefly, because to them were ccmmittcd
*' the oracles of God. For Avhatif some did not believe ? shall their
" unbelief make the failh of Gcd without eliect ? Gcd forbid." [Ro.
3. 1,2.] By this arrangement of things, the Jews v. eie prepared to
stand as the first living temple of Gcd, in whom his C-uist should af*^
pear and find an habitation, the lir;;t deposit cf the treasures of the

AND FOREKNOWLEDGE. 173

gospel of salvation among- men. Accordingly the t^ospel is called
the power of God to salvation to every one that bclicvcth, but to the
Jew first.

But this first benefit to the Jew is no disadvantap;e to the Gentile ;
for the same jjospel is the pov/cr of God to salvation to every one
who believetn ; To the Jew first, and also to the Gentile. And the
special election and calling- of Abrahafa and his family from among
the nations who were all lost in idolatry, were no injury to any indi-
vidual among- them, but on the coiitrary prepared the v/ay for the
greatest blessings, /'oj- in thee shall all the fumilies of the carlh he
blessed. This election, therefore, of Abraham is not partial to ll.c
e:iclusion of any one, Jew, or Gentile, from eternal life ; and the pass-
ing by of any other man cr men, or not choosing them into the lot
into which Ab-raham was called, can by no means intercept their free
access to eternal life in Chri"..t, as being of Abraham's family ; "For
" they who are of faith are blessed witli faithful Abraham." [Gal. 1.
3, 6.] This is that Abraham whom God fcreknesi', as he saith, " For
" I know him, that he will command his children and his household
" after him, and they shall keep the way of the Lord." [Gen. 18. I9.J
Thus God found Abraham, a man according to his mind.

Now when Christ had appeared and ti:e gcspel began to be preach-
ed, if God, according to the purpose of his grace which he ])urpcsed
in Christ, and according to the plan and order provided, calied and
chose Paul whoui he had separated from his mother's womb for that
purpose, and the rest of the apostles, together with tlic great num-
ber of Jews who at first believed, having predestinated them to tre
adoption of sons, whom he foreknew ; tins election and calling did
not imply the rejection of any others, or that any others should not
enjoy the same privilege of being called and predestinated to etcrral
life with them, but actually prepared the way for It ; " That, in the
" dispensation of the fulness of times, he might gather together iii
" one, all things in Christ, both wl>ic!i are in heaven and which arc
" on earth, even in him ; (as fast as intelligent beings submit to ti'.e
" faith of Chiist, ail things become subjected to that Oi-der ;) in
*' whom also we have obtained an inheritance, being prede.':t!nai od
" according to the purpose of him wba worketh all things according
•" to the counsel of his ov.-n will ; that we should be to the praise cf
• '* his glory, who first trusted in Christ ; in ivhorn ye also trusted^ aficr
" tliat ye heard the Kvord rf truth^ the gospel of your salvation ; in
" whom also, after that ye believed, ye were sealed with that hoiy
" Spirit of promise, which is the earnest of our inheritance, until the
"■' redemption of the purchased possession, to the praise of his glory.''*
(Eph. 1.10 to 14.) To carry the matter farther yet ; Christ is the
first elect of God ; " Behold my servant whom I uphold ! Inline
*' elect, in whom my soul deiighteth.'" ("Isa. 42. 1.) He was the
elect of God Vt'hen there were none besides him. But shall this
election be to the rejection of any who believe in him, or put tlicir
ti-ust in God as he did? Not one. But on tlie contrary; God in
chooeine; and laying thJs foundation, hath made full provision for the

m OF ELECTION

cicrnal life of all who ■\viil put their trust in him, " For he that be-
licvcth on him shall not be ashamed." (Ro. 9. 22.) After Christ
came his apostles, whom he cliose, as he said, " Ye ha\e not chosen
" me, but I have chosen you, and ordained you, that ye siiouid go aiid
••' brinij forth fruit." Next come those who should believe tlrrough
" their ministry ; " Ncitlier pray I for these alone, but for them also
" who shall believe on me through their word." (Jno. 15. 16. ar;d
17. 20.) Thus in the order of God's elect, from the man Christ Je-
sus to all tliat foUoAv him, there is provision made for others to inhe-
rit the same salvation, and be united in the same spirit as long as one
iioul can be found that is willing to be saved.

These statements may be satisfying to the candid and unbiased,
what is the true intention of God's election. But as many, believe,
or aiTect to believe, that God hath elected and ordained a certain
number of the human race, who are individually specified in said
election, to eternal life, and that these, and these only, will certainly
be saved, and the rest consequently and inevitably left and ordained
lo destruction and wrath, vvithout respect to character or works on
cither side, as the cause of such ordination, remote or proximate,
and as many scriptures are adduced in svipport of this opinion, we
shall consider the most conspicuous of them in order, as far as shall
appear to be for edification and consistent with the limits of the pre-
sent work.

Several chapters of the epistle lo the Remans are viewed as con-
taining silencing arguments to that effect ; among which are the fol-
lowing words ; " And v.'c know that all things shall v.-ork togetijer for
" good to them that love God,lo them who are the called according
'*■ to his purpose. For whom lie did foreknow he also did predesti-
" natc to be conformed to the image of his Son, that he might he the
"•• first born among niany brethren. Moreover whom he did predes-
" tinatc, them he also called ; and whom he called, them he also jus-
^* tificd ; aiul whom he justified, them he also glorified." (8. 29, 30.)
In this place the apostle, a^ every uni>iased mind sees, according to
the plain order of the words, hath built the whole on the forekncw-
Icdge of God; IVhora he did jvrcknow he also did preder,t.lnate ; to
be conformed to the image of his Son : thus in God's foreknowledge.
And Avhalever may be disputed as to the propriety of the word ]ire-
dcstinate.) in that use of it, the apostle, with all his learning and in
the gift and inspiration of the Spirit hath so used it : And there is no
more impropriety in this viev>^ of this subject, than for a man going
to build an house, to look out suitable timber and mark it before
hand : he hath thus predestinated that timber. Thus God predestin-
ated to eternal life in Christ Jesus all who believe in him and obey
him ; and for the cirecting of this purpose, and calling all who will
come, he predestinated a people to answer this piupose, in the first
entrance of the gospel, that he migh.t gather together in one all
tilings in Christ ; as befor* sho'.vn. And in like manner he hath pre-
destinated a people in every part under heaven, to give the gcspel a
full and free exhibition to all, wherever it cometh. These are in tlie

AND FOREKNOWLEDGE. 175

Erst place the elect of God, ar.d in the next place ail who call en
him and obey him, as before described.

But granting that these are predestinated without any respect to
their character or works, and as exclusively irovn all foreknowledge
as any consistent hypothesis can admit, as in the epistle to the Ephc-
sians, where nothing is said of foreknowledge, the apostle is express
in the purpose of their predestination, one part of whicli is to gather
others into Christ with them, that all miglit be one in Christ as tiieir
head: " That in the dispensation of the fulness of times he might
" concentrate or gather into one head in Christ all things which aie
" in heaven and which ai'e on earth." (1. 10.) These scriptures there-
fore afford no proof that any soul is reprobated by God's predestina-
tion or decrees, so as to be excluded from salvation, orfmaliy passed
by, who doth not exclude himself, by vbluntarily rejecting that gcspel
which is as accessible by him as any other.

A little farther on, (Ro. 9. 9, Sec.) the apostle shows that the elect
are limited to Isaac and then to Jacob. " For this is the word of
" promise. At this time will I come, and Sara shall have a son. And
" not only this, but when Rebecca had conceived by one, even bv ov.r
" father Isaac, (For the children being not yet Ijorn, neither l:avir.c;
" done any good or evil, that the purpose of Gcd accciding to clec-
" tion might stand, not of works, but of him that calleth,) it Vv'as said
*' unto her. The elder shall serve the younger. As it is writlcn,
" Jacob have I loved, but Esau have I hatf^d." These words aie
esteemed an incontrovertible proof that God hath unchangeably, pre-
destinated, or elected, every man to eternal life, or eternal death,
without any previous respect to his character. " For, doth not the
" scripture say, the children being not yet born, neith.er Laving dene
<' any good or evil, that the purpose of God accordiv^- toeicctKr.i
" might stand, not ofvjorks^ (sec how works h.ave no part in the bu-
" siness,) but of him that calleth, (just by the sovereign will and a])-
" pointment of God,) it was said to her." And what vras said?
" The elder shall serve the younger." And because the elder, Esau,
should serve the younger, Jacob, is that to prove that tlx person or
soul of Esau, is by that election of God, w itliout ref;pect to his ac-
tions, as having done neither good r.or evil, unalterably set cff for
eternal damnation ? Or did Esau in person ever serve Jacob ?
Never; not a hint of any such thing in tlic history of the two men,
but qiiits the reverse. The subject then iv.'.ist inevitably rcialc to
something else; and the aayhig, Jacob Iia-ve I lovecl^ and ICsau /:c;vc
I hated^ relates to something very difierent from the pei-sona of these
two men, of which they v.ere but the figure.

Now it is proved above, that the seed of the piomise, or the true
elect, are not found in the fanrlly of Abraham, Isaac and Jacob aftei'
the flesh, or in their natural line, even though Christ as pertainini-- to
the flesh came of that family. " For they are not all Israel who are
« of Israel : neither because they are the seed of Aljrai-.am, arc they
" all children : but, in Isaac shall thy seed be culled. That is, They
*' who are the children of the flesh, these arc ret the children of

ITG OF ELECTION

«' God : but the children of the promise are counted for the seed."
So that Abraham's natural seed are not, on that account, of the elect
or seed of the promise, allhoujjh ho v/as one whom God chose and
called in an especial manner and aj)pointetl him the father of tlic
faitl]ful. " As it is written, I have made thee a father of many na-
tions."- (Ro. 4. 17.) " For this is the word of promise, At this 'time
" will I come, and Sara shall have a son." (So that even Abraham's
r,ced separatelf from Isaac were not to inherit with Isaac.) " And not
" only this, but when Rebecca also had conceived by one, even by
<' our father Isaac, it was said unto her the eider sliall serve the
« younger." Thus a part of the seed of Isaac is also rejected.
And above ; <' For they are not all Israel who are of Israel, that is
Jacob ;" so that not even all the natural seed of Jacob are on that
riccount oi the true elect, as it is again Written, " Israel hath not ob-
«< tained tliat which he seeketh for ; but the election hath obtjuned it,
*' and the rest were blinded." (II. 7.)

And besides all this, some of the true elect of God, or children
of the premise, are found am.ong the nations who are not Israelites
by nature, being uncircumcised, who are nevertheless the children
of Abraham. " And he received the sign of crrcumcission, a seal of
«' the righteousness of the faith which he had being yet uncircum-
*'• cised ; that he might be the father of all them that believe, though
" they be not circumcised; that righteousness might be imputed to
" them also." (4. i 1 .)

It ir> therefore evident, that the rejecting of Esau from that certain
lot to which Jacob was called, is so far from proving that his soul was
Tcprobatcd of God to damnation, the whole atfair will not prove that
either Abraham, Isaac, or Jacob, or all of them together, were the
true elect of God, or the true centre in whom the elect are found:
it is even certain they were not, for none of them'lived according to
the fcith of the promised elect v.hcn he came. They were, all of
ti:cm, orily types at best. For although Abraham is called the father
of the faithful, as being himself faithful and called of God, to be the
father of those among whom the name and Avorship of the true God
were for a time preserved in the world, until the true elect appeared,^
he was not so in reality, but only in a figure, before him whom h.e be-
lieved. And though Isaac is called the promised seed, he was not
so in reality, but Christ, as it is Avritten, " And to thy seed v/hich is
Christ." He is the seed to whom the promise was made. And
though Jacob is called Israel, or the prince of God, he was not the
true substance, for his children were not all faithful. " For they arc
*'■ not all Israel who are of Israel ; that is, they who are the children
" cf the flesh, these are not the children of God." (Ro. 9. 6, 8.) If
then Jacob w^as the elect of God, whcm he loved in preference to
j^.s lu, " That the purpose of God according to election might stand,"
and he v.'as that elect only in a figure, as it is proved, he represented
tlvxt v.'hich God loved, in*cntnist with that which he hated, and which
J^sau rep-.coonted. Now what are the things which are i-adirally and
e'jscniiailv contrasted with c;ich other before God, the one being an

AND FOREKNOWLEDGE. 177

ol>ject of his love and the other of hatred ? The Spirit and the flesh ;.
*' For the flesh lusteth against the Spirit and the Spirit against the
"flesh; and these are contrary the one to the other." (Gal. 3. 17.)
God therefore loveth tlie Spirit and all the sph'itual seed, and hatel'i
the flesh. And to this agree the v/oi'ds of the apostle, as he saith ;
*' They who are the children of the flesh, these are not the children
<' of God : but the children of the promise are cou.".ted for the seed."'
That is, the children of Christ, who are born of tlie Spirit; for to
him the promise was made. Jacob, therefore, is the Spirit in a figure, -
wliom God loveth with all the seed, and Esau is the flesh in a figure,
which God hateth with all its works.

Jacob and Esau, therefore, viewed as representing the Spirit and
the llesli, or the children of God and the children of this world, are
important characters, and set forth the condition of the lineages v^^hich
they represent, in striking colors. But tiiat Esau was consigned to
eternal wrath by that election, \Vithout respect to his works, lliereis
not one word in all the account, or any where else, to prove. For'
admitting the fact, th.at he lived wicked and died the same, his wicked-
ness is not ascribed to his being reprobated on the principle of having
done neither good nor evil. And when he is called a profane person,
it is on the principle of neglecting that priviiegs which was his by
i-ight of inheritance., lie had by birth a right to the blessing, and
would not have lost it, had he not sold it as he did, for a mcrcsc! of
meat. Thus many sell the spirit for the flesh: this Avas Esau's sin ;
" A fornicator, or profane person." (Heb. 12. 16.)

And the scriptures show plainly enough, that to love Jacob and hate
Esau, (which the apostle quoted from the prophet ivlalachi,) had no
respect to the persons of Jacob and Esau, much less to their being
predestinated, the one to eternal life and the other to damnation wit!\-
out regard to their character and works. " Was not Esau Jacob's
" brother, saith the Lord ? yet I loved Jacob, and hated Esau, and
♦' laid his mountains and his heritage waste for the dragons of the
" v/ilderness." (Mai. 1. 2, 3.) B-ut this desolating of Esau did not
come to pass until Jacob and Esau had long deceased ; and his pos-
verity brought it on themselves by their own \vicked and cruel con-
duct. " For thy violence against thy brother Jacob shame shall cover
thee, and tlioa shalt be cvit off for ever." (Ob. 10.) And the grand
purpose which the quotation from jMalachi serveth in the apostle's
discourse, is to show that the election of God is permanently fixed,
and that such also is the result, not in the person of Jacob and his
posterity according to the flesh, to eternal life, and in the person of
Esau and his posterity according to the flesh, to eternal damnation ;
but in the Spirit and the children of the Spirit, whom Jacob repre-
sented, to eternal life, and the flesh and all its v,^orks and children who
so remain, to inevitable and eternal damnation. For as afoi'esaid, these
things can never apply to Jacob and Esau in person ; for Esau never
served Jacob, but Jacob rather served him, being always afraid of hlivxy
ur.til they were well advanced in years, when they were in good
friendship together, and each one took fus inheritance without any

7,

I7d or ELECTION

difnculty. Bat the fate of Esau's posterity outwavdly, is a striking re-
presentation of the end of the flesh, which is to be utterly abolished.
" Whereas Edom saith, We arc impoverished, but we will return and
" build the desolate places ; thus saith the Lord of hosts ; They shall
" build, Init I will tlirow down: and they shall call them, the border
'< of Vvickedness, and The people against whom the Loiiu hath indig-
" nation for ever." (Mai. 1. 4.)

Now there was truly no occasion for God to have respect to the
works of any individuals for a reason to condemn the nature of evil,
or the flesh, which lusteth against the Spirit, and by consequence, all
who would cleave to it. Neither was there any need, that God should
wait until the children Avere born, or had done good or evil actioVis,
before he shonld make a choice, according to his own wisdom, who
should represent the flesh in a figure, and who the Spirit ; " Not of
v/urks but of him that calleth." For in that election, Esau who was
hated, as representing the flesh, was no mere excluded, as an indivi-
dual man, neither any one of lus posterity, from the salvation of his
soul, than Jacob. " That the purpose of God according to election
might stand, not of him that calleth, it was said unto her. The eider
shall serve the younger." Now the election of God was the up-
building of the Spirit, and the rejection of the flesh. But the flesh
is first ; that is, all men have an existence in the flesh before
they become spiritual. x\dam, or the old creation, is foremost
in the generation of men ; afterwards Christ, in the regeneration, or
work of the Spirit, as saith the apostle ; " There is a natural body
'• and there is a spiritual body. And so it is written. The first man
" Adam was made a living soul ; the last Adam was made a quick-
'» cning Spirit. Ilowbeit tliat was not first which is spiritual, but that
" which is natural ; and afterward that which is spiritual." (1 Cor. 15.
44, 45, 46.) Accordingly the purpose of God was with great wis-
dom, that the elder should serve the younger; that the flesh should
serve the Spirit, being in subjection to it, and not rule over it, as hath
been the case in the family of the first Adam ever since the first
trausgression.

Jacob and Esau are not the only two who have been types of the
Spirit and the flesh, in whom it may be seen that the elder serveth the
younger, or that the Spirit will finally supplant the flesh and root it
out forever. Ishmael was the elder and Isaac the younger; but Ish-
mael v.asborn after the flesh, ofabond v/oman, and Isaac by promise,
of a free woman; and " What saith the scripture? Cast out the bond
" woman and her son ; for the son of the bond woman shall not be heir
*' with the son of the free woman." (Gal. 4. 30.) Saul was the first
king of Israel, l)ut David who kept covenant with God, took the
kingdom. And in many things hath God shown that the old creation
which is according to the flesh, is to be dissolved, and the new crea-
tion in Christ, which is according to the Spirit to remain for ever.

But the apostle prcceec^p ; " "What shall wc say then ? Is there
" vunighteousness vnih God ? God forbid." Doth God appoint a-'V
j)uu5 to Vi'rath without any cause in the man as the reason of it ? or

AND FOREKNOWLEDGE. ir9

doth he select seme to eternal life, and leave the rest to perish, until
they first make choice of the road to__ destruction ? Never. God
doethno such things ; for there is no unrighteousness in him. But is
it unrighteousness in God to condemn the flesh which lusteth against
the Spirit, and to promote the Spirit to eternal life ? By no means ;
Who can gainsay him ? Might not God purpose, without unright-
eousness, in the first creation of man according to the natural order
of the fiesh, to bring that order to a close ; but especially now when
it and its cliildren are corrupted, Avhen it is become the cage of every
unclean and hateful bird, may he not in righteousness have decreed
its dissolution, and proniote the Spirit as the superior state of hap])i-
ness for men, in the new creation,' to eternal glory :_^It is uncriception-
able.

" For he saith unto Moses, I will have mercy on whom I will
have mercy, [or on v/hom I have mercy, in the Greek,] and I will
have compassion on whom I will have compassion, [cv on whom I
have compassion.] So then it is not of him that willeth nor of
him that runr.eth, but of God that showeth mercy." And who ever
thought any thing else than that salvation is all of God ? Would ;viy
man, by his willing or running ever have found the way to be saved ?
Would any ever -have thought of everlastingly condemning the
flesh for the final redemption of the spirit? Not one. All woakl have
gone their own way, in the flesh — they would all have v/illed its life.

With respect to the use wh.ich some make of this saying of God
to Moses, as if in the hajuls of the apostle it proved, that God ap-
points men to life or to wrath, without respect to their proper char-
acter, it only exposes the v/cakness of such a plan. The work of
the ministers of Christ is, after his own example, to set forth the
righteousness of God to men, and :;hov/ them that in all his dealings
v.'ith them he is just, consistently with that reason with which he has
endued them. Come, saith the Lord, let Jis reaso7t together. But
the argument is forced and arbitrary indeed to prove that it is right-
eousness in God to dispose of men in that sovereign or absolute man-
ner, to say. He said he tvould do ii. This kind of reasoning ivculd
not justify the character of a man, but highly criminate him as a v.il-
ful, unreasonable being, and how shall it justify that conduct in God,
from whom more justice is expected than from men ? And what
is in that saying as deliv'ered to Moses, to show that (lod would deal
with the souls of men in that absolute manner? Moses had been
pleading with him to continue his favors to the people of Israel, and
to show him his glory, and he promised to do so ; " And he said, I
" Avill make all my goodness pass before thee, and I will proclaim
<' the name of the Lord before thee ; and will be gracious to whom
" I will be gracious, and will show mercy on whom 1 will show mer-
" cy," (Exod. 33. 19.) as much as to say, What I have promised I
will do — I will keep my covenant. Accordingly he kept covenant
Avith Israel, wicked as they were, because he had made promise to
their fathers, and they kept the remembrance of the name of God
i-nd his cliuvch, uruil out of them, as pertaining to the flesh, Christ

l&o OF ELECTION

came, whose seed are tlie faithful only. But what have these things
to do with appointing any man to eternal wrath, without respect to
his real or personal character? Nothing at all. Hence when God
came to make himself known to Moses according to premise, it was
to this purpose ; " The Lord, The Lord God, merciful and gra-
" cious, long-suffering, and abundant in goodness and truth ; keep-
'• ing mercy for thousands, forgiving iniquity and transgression and
" sin, and that will by no means clear (the guilty.") So in this procla-
mation of dread sovereignty, so reputed, to Moses, tlie guilty alone, and
they only by remaining impenitent, are excluded from the favor of
God; for he forgiveth iniquity, transgression and sin, and will not, clear
certain who are called the guilty. The word guilty is not in the
Hebrew, but seems to be a very proper supplemejit. (Excd. 34.
6, 7-) In like manner the apostle's reasoning will terminate, as Ave
shall see, that they only are rejected who do not coi^^iply with God's
offers in the gospel.

" For the scripture saith unto Pharaoh, Even for this same pur-
*' pose have I raised thee up, that I might shoAv my power in thee,
" .^nd that my name might be declared throughout all the earth.
" Therefore hath he mercy on whom he will have mercy, and whom
" he will he hardeneth." And whom will he harden ? the obedient
and disobedient without discrimination ? God forbid. But the dis-
obedient and profane as Pharaoh was ; and wlio could say, " Who is
the Loud that I should obey his voice ;" and who harden tliem-
sclvcs as Phoraoh did. But who will produce an example of an obe-
dient man, or one who doeth the best he knoweth, or can know,
whom God hath set aside to wrath by this abetted sovereignty which
men ]-:avc palmed upon God ? Where is the w ise man ? Where is
the disputer of this world ? Where is the philosopher ? Who is able
to establish such a notion of God's dealings with men. Hath not
Gcd in these last days confounded such wisdom ? " The soul that sin-
ncth, it shall die."

" Thou wilt say tlien unto me, Why doth he yet find fault ? for
" who hath resisted his will?" True enough — if God appointeth
every man to this condition or that, without regard to the faith oi'
•works of any one, who hath resisted his will ? or w ho can ? Come
forth Paul, and vindicate the character of God, on that plan. But
as thou hast no reason to give, I will give thee an answer according
to truth and righteousness, and clear th.c character of God, before all
men, mitil they shall .ail confess that the Avay of the Lord is equal.
The soul that sinneth it shall die. And therefore doth he justly
find fault, because all they v/ho are not saved jhave resisted his will ;
for he is, "Not willing that any should perish, but tliat all should come
" to repentance." " Who will have all men to be saved and come
« to the knowledge of the truth." " Ye stiff-necked and uncircum-
<' ciscd in j.eart and ears, ye do always resist the Hoiy Ghost ; as your
" fathers did, so do ye." (2 Pet. 1.9. 1 Tim. 2. 4.' Acts 7. 5 1'.)

" Nay but. O man, who art thou that repliest against God ? Shall
" the thing ibrmed, say to him that formed it, W^hy hast thou made

AND FOREKNOWLEDGE. 18 i

« mc thus ?" What now, Paul ? Avilt thou confound a oaii by sove-
reign mandates, without rendering him a reason ( God forbid, that
any man shoukl be so foolish as to yield, so far as to conckide that
God forms men for wrath mitil they first form themselves ! " This
" only ha\-e I found," said Solomon, (and that will relieve us now,)
" that God made man upright ; dui i/icy," (not God tor them) " have
" sought out many inventions." [Eccl. 7. 29.] " As I live saith the
" Lord God, I have no pleasure in the death of the Avickcd ; but that
" the wicked turn from his way and live." [Esek. 33. 1 L] Now
Paul yield ; and we also will grant to thee, that a man needeth not
reply'against God, until God doeth something unfair, which will
never be.

'• Hath not the potter power over the clay, of the same lump, to
" make one vessel to honor and another to dishonor."' Nov>f I'aiil, I
win answer thee again, out of the book of God. [Jer. IS. 1, 2, &c.]
" The word which cam.e to Jeremiah from t!ie Lord, saying. Arise,
" and go down to the potter's house, and there Avill I cause thee to
" hear my words. Then I ^vx;nt down to the potter's house; and
<' behold, he wrought a work on the wheels. And the vessel that he
" made of clay Avas marred in the hand of the potter ; so he made it
*' again another vessel, as seemed good to the potter to make it."
(such as it appeared to him fit to make.) " Then the word of the
" Lord came to me, saying, O house of Israel, cannot I do Avith you
" as this potter ? saith the Lord Gcd. Behold, as the clay is in the
" potter's hand, so are ye in my hand, () house of Israel. At what
" instant I shall speak concerning a nation, and concc.ning a king-
^' dom, to pluck up, and to pull dov/n, and to destroy it : if that nation
" agajnst whom I h.ave pronounced, turn from their evil, I will rc-
" pent of the evil that I thought to do unto them. And at what time
" I speak concerning a nation, and concerning a kingdom, to build and
"•' to plant ; if it do eyil in my sight, that it obey not my voice, then
*' I will rcperit of the good wherewith I said I would benefit them."
So much power then hath the potter oAer the clay, to make a mean
vessel of the clay which will not form into an honorable one. And
so hath God power over the people (the m.ass v^as the v/liolc house
of Israel, and under the gospel, it is the vvrhole v,'orld,)to do evil against
those who do Avickedncss. Noav Paul Avilt thou not be sat'sficd ; espe-
cially after thou hast thyself acknov.iedged that, " In a great house
«' there are not only vesscla of gold and of silver, but also of AA'ocd
" and of eftrth ; and some to honor, and some to disiioncr. If a man
'' therefore purge himself from these, he shall be a vessel unto honor,
*< sanctifiied, and meet for the master's use, prepared to every good
" Avork." It is therefore decided by thy own Avords that the vessel
to dishonor or toAvrath, may purge liimsclf from his connection Avith
these vessels of Avrath, and become a vessel to honor and mercy : for
a man cannot purge himself from that Avhich is not attached to him.

Nay; but let me plead once more, at least thu* far; " What if
*' God, Avilling- to shcAv his v/rath, and to make his poAver knoAvn, en-
" dured with much long-suifering the vessels of wrath fitted to des-

1S2 OF ELECTION

" truction ; iuvl that he might make kno'.vn the riches cf his g!ory~on
*' the vessels of mercy, v/hich he had afore prepared unto glory, even
"us, Avhom he hath called, not of the Jcavs only, but also of the
" Gentiles." Yea, Paul, that reasoning will do. There is no tniriglu-
eousness in the thought, that God should endure long with those who
are already vessels of v/ralh fitted for destruction, that he may show
his wrath against sin, or the flesh which they serve, and make known
his power eventually in their destruction, as in the case of Pharaoh,
that his name may be known and feared throughout the earth ; or that
he should long preserve the vessels of mercy, and not remove them
immediately out cf the view of the world, that he might make known
the riches of his glory and grace on those whom he halh afore pre-
pared thereto. For God to manifest his grace and glory on the
subjects of his grace, and to make knov/n his wrath on the vessels of
wrath, is rational and justifiable. But that is a very dilferent tiling
from predestinating ip.en to mercy or to v/^rath Avithout respect to
their faith or works. Let us then hear the conclusion in Paul's own
words ; " What shall we say then ? That the Gentiles who followed
" not after righteousness, have attained to righteousness, even the
" righteousness which is of faith : but Israel, who followed after the
** law of righteousness hath not attained to the law of righteousness.
" Wherefore ? Bec;ause they sought it not by faith, but as it Vvcre by
« the works cf the lav/: for they stumbled at that stumbling stone."
Thus when Paul bringeth the matter to a final conclusion, the prin-
ciple on which any fall, is their not complying with God's terms. And
a little after. (Ro. 10. 3.) " For they, being ignorant of God's
" righteousness, and going about to establish their own righteousncs,
" have not submitted themselves to the righteousness of God."

I grant the apostle's language is somewhat abstruse, on this sub-
ject, yet not unintelligible ; and the conclusion which he hath drawii
from the Avhole in his own words decidedly proves the above, exposi-
tion to be correct. But he did not write so without his reason ; it
being often necessary to give a subject a very awful cast, to im.press
the mind more deeply with a sense of how important it is to act in
all things conformably to the will of God. " I( is a fearful thing to
fall into the hands of the living- God." (Heb. 10. 31.) Neither
let it be forgotten that Faul, according- to the wisdom given to him^
hath ivrittcn some things hard to be understood.^ 'tvhich they who are
unlearned and unstable (though not the honest and the wise toward
God,) wrest, as they do also the other scriptures to their own destruc-
■tion. Let people therefore beware how they tarnish the justice and
glory of his character v.dth Vviiom we have to do. " For our God is
a consuming fire." (Heb. 12.29.)

AND FOREKNOWLEDGE- I S3

CHAPTER XII.

The subject Continued.

\VE lave already seen concerning the election of God, that he
liath reprobated the flesh, and by consequence all vho cleave to it,
and chosen his people in the Spirit. Wo have also seen it proved,
that the natural seed of Jacob are not, on that account, elect in the
Spirit ; as well as that the Gentiles who receive tiie faith of Christ
by the gospel, are of the true seed, and heirs according to the pro-
mise; so that Jev/s and Gentiles have equal freedom of access to the
promised salvation in Christ. "We have seen farther, that these Is-
raelites who have not attained to the lavt^ of righteousness, have failed
through unbelief; "For they stumbled at that stumbling stone ; as
*» it is Vv'ritten, Behold, I lay in Zion, a stumbling stone and rock of
" offence: and v/hosoever bclieveih on him shall not be ashamed."
(Ro. 9. 32, 33.) But we have to enquire stiil farther ccncernirg the
elect of God both among the people of Israel and among the Gen-
tiles. For although the Gentiles have become fellov/ heirs v/ith the
Jev/s, and partakers of the same covenant of eternal life, the middle
wall of partition being taken away, God still remembers his covenant
with Abraham, Isaac and Jacob, and in the seed promised in that
covenant will include all the faithful, v/hether Jews or Gentiles.
" God hath not cast off his people whom lie foreknew." (Ro. 11.2,
Sec") " V/ot ye, not what the scripture saith of Elias, how he
" mal^eth intercession to God against Israel, saying, Lord, they have
" killed thy prophets and digged down thine altars ; and I am left
" alone, and they seek my life ? But what saith the answer of God.
" to him? I have reserved to myself seven thousand men, (even ail
" the men,) who have not bowed the knee to Baal, or have not kissed
"him." (Compare 1 Kings 19. 18.) As these had net worshiped
Baal, nor joined in killing the prophets, of whom Elijah alone seems
to have been left at that time, God had reserved them from the de-.
struction to be made by Hazicl, Jehu and Elisha, which the apostle
considers as a figure of the election to salvation in Christ. And
very properly ; because as they had their lives preserved by obedi-
ence to the true God and refusing to Avorsaip Baal, so the ingrafting
into Christ and continuing there depended on complying with the
gospel offers and continuing therein ; as \nll appear in the suquel.
Reader, understand.

But the apostle proceeds; "Even so then, at this present time
<' also there is a remnant according to the election of grace. And if
" by grace then it is no more of works ; otherv/ise grace is no more
" grace. But if it be of works, then it is no more grace; otherwise
" vfork is no more work." It hath been before shovvn that the works
of the law are they which the apostle every where condem.ned as having
no part in our acceptance with God, and vvhich were a separating
-•-vail between Jews and Gentiles. But the lanruaec is here so deci-

1S4 OF ELECTION

sue and absolute that it will certainly be understood to exclude v/orks-
of every description from any part in our justification, or in number-
in;^- us among God's elect. But men who judge of the letter by
shart-sigatcd, carn-al reason, are exposed to err. To view this pas-
sage as respecting the election of individuals to the exclusion of
others, without contemplating the point at which the apostle aimed,
it might seem to establish the noiion that God absolutely appointj
men to life or death, without making any accoimt of their iaith or
works. But salth he, " There is at this time a remnant according-
to the election of grace." We have before seen what the eleclioa
of grace is ; That God havilsg rejected the flesh and chosen ths
Spirit, chose Jacob to reprcsei^.t the Spirit, and confirmed to lim the
covenant made with Abraliam and Isaac ; according therefore to this
election of grace, the blessing of Abraham, (now the gospel of
Christ,) is continued with his seed, and some have believed ; there
was therefore a remnant according to the election of grace. It was
by this grace of God the plan Avas laid, and by the same grace it was
continued, and is now knov/n among the Gentiles, since the JeM's
have so universally rejected the gospel.

Now those \vht> believed arc called the election in distinction from-
the rest. " What then ? Israel hath not obtained "that which he seek-
" eth for ; but the election hath obtained it and the rest were blinded^
" ("according as it is written, God hath given them a spirit of slum-
" ber, eyes that they should not see, and ears that they should not.
'' hear) unto this day. And David saith, Let their table be made a
" snare, and a trap, and a stumbling block, and a recompense unt&
" them : let their eyes be darkened that they may not see, and bow
" down their back alway." We have before shown that this quota^
tion from Isaiah is used of those who blind their own eyes and stop,
their own ears. And the words quoted from the psalm are by the
author expressly spoken of the enemy, to point out the reward of
iniquity. We liave also seen that those who believe and walk in the
obedience of faith are the true elect of God according the scriptures ;
so here they Avho have believed are called the election, in distincticR
from those who have stumbled at that stumbling stone. " I say then j.
" Have they stumbled that they should fall ? God forbid : but rather
" through their fall salvation is come to the Gentiles for to provoke
" them to jealousy." Then it seems these non-elect are not finally
lost ; they ha\e not stumbled that they should fall ; they have only
staggered out of the way and may yet be gathered in and become a
pari: of the election. " And they also, if they abide not still in unbe-
" lief, shall be graffed in: for God is able to grafftheiTi in again."
(v. 23.) This election then, to carry it to the utmost, is no more
than. that of which we spake before, a people chosen to go foremost
to be an help, and to open the way to others. And in the mean time,
God who is rich in mercy, having directed his ministers to avail
themselves of every opportunity to gain souls, when the Jews reject-
ed them, sent them to the Gentiles; for thi'ough their fall salvation
i:j come to the Gentiles to provoke t/icm ii-'io had fallen^ to jealousy,

AND FOREKNOWLEDGE. 135

that they also might repent, and thus salvation work be promoted on
every hand. " Now if the fall of them be the riches of the world,
" and the diminishing of them, the riches of the Genliles, how much
'■- more their fulness ? For I speak to you Gentiles; inasmuch as 1
*' am the apostle of the Gentiles, I magnify mine office ; if -by any
" means I may provoke to emulation them who are my flesh, and
*' might save so?)ie of them." Of whom \ Surely not of the elec-
tion who have already obtained that salvation which they sought ;
tnight tave so?ne of them only ? Nay, but of the rest who were blind-
ed ; the non-elect who had fallen, or stumbled : these then weie yet
in the reach of salvation, and might be added to the number of the
elect.

The apostle proceeds to show farther, that the partial falling off of
the Jews was the means of opening the door of faith and salvation to
tlie Gentiles ; (as he said in another place, " It was necessary tiiat
" the word of God should first have been spoken to you ; but seeing
" ye put it from you, and judge yourselves unworthy cf everlasting
" life, lo, we tui'n to the Gentiles : for so hath the Lord commanded
" us, saying, I have set thee to be a light to the Gentiles." And
again, " Be it known therefore unto you, that the salvation of God is
<' sent to the Gentiles and they will hear it." (Acts 13. 46, 47. and
28. 28.) And he shows besides that the return of the Jews will be
the means of a still greater spreading of the gospel in the v.'orld,
even as life from the dead. He nevertheless shows that the slanding
of the Gentiles in the blessing of the gospel, or God's covenant of
salvation, depends on their perseverance in the faith and their con-
tinuance in that goodness which God had exercised towards tliem,
and that the'return of the Jews awaits their ceasing from unbelief.
And thus he winds up the doctrine of election, as herein stated, that
every man is to be added to the number of God's elect or people, or
to the book of life, or excluded from it, according to his personal
character and works, where both revelation and all reason leave it.
But he reinains confident that God will still remember his covenant
made with their fathers, and that election which was first set forth in
them, and that the children will yet be found partakers in that salva-
tion which is in Christ, who is the true seed of the promise, the true
elect in w'hom all others are found.

" For if the casting away of them be the reconciling of the v, orld,
<' what shall the receiving of them be, but life from tl^.e dead ? For
" if the first-fiult be holy, the lump is also hoiy ;" (If the children of
Israel who have already become believers in Christ are holy, and
a sweet savor to God, as being the offering of the first-fruits, the
remainder, when found in the same condition, can be no less valua-
ble.) " and if the root be holy, (as a people covenanted to God,) so
" are the branches." God will therefore }ct remember tliem, ar.d
pursue them by the gospel, according to the promises of his coven-
ant. '^ And if some of the branches be broken off, (for a time,) and
" thou being a wild olive-tree, wert graffed in among them, (who
"' stand,) and v/ith them partakcst of the root, and fatness of the oiivi--

A 2

186 OF ELECTION

<' tree ; boast not against the branches ; but if thou boast, thou beari.
«' est not the root, but the root thee. Thou v/ilt bay then. The
" branches were broken off, that I might be graffed in. Well ; bc-
" cause of unbelief, they were broken ofl", and thou standest by
«' faith. Be not high-minded, but fear. For if God spared/not the
" natural branches, take heed lest he also spare not thee. Behold,
" therefore, the goodness and severity of God: on them who fell,
" severity ; (or cutting oft";} but towards thee, goodness, if thou con-
" tinne in his goodness ; other-wise thou also shall be cut off. (^There
is the pivot on which the matter turns ; " The Lord is with you
" while ye be with him : and if ye seek him, he will be found of you ;
" but if ye forsake him he will forsake you." 2. Chron. 15. 2.) " And
" tiiey also, if they abide not still in unbelief, shall be graffed in : for
*' God is able to graff them in again."

" For if thou wert cut out of the olive-tree which is wild by na-
" ture, (and therefore had no participation in the original covenant,)
" alnd wert grafted contrary to nature into a good olive-tree ; how
" much more shall thiese which are the natural branches, be graffed
*' into th.eir own olive-tree V When they come to understand that
the gospel of Christ is the result of the promises of God made to
their lathers, and the genuine fulfilment of his covaiant ; for they
Avill the n obey it as their proper calling and lawful inheritance. " For
" I would not, brethren, that ye should be ignorant of this mystery,
<' lest ye should be wise in your own conceits," (as though ye Avere
v.'orthy to be more highly favored, or that God had more regard to
you than others, or had cast oft" his people of Israel,) ".that blind-
" ncs3 in jjart (and not in whole, neitlier fiuijly,) is happened to Is-
*• rael, until the fulness of the Gentiles be come in." (At which
time the Deliverer shall return in his glory to make an end of sin in
liis church.) " And so all Israel shall be saved ; as it is written,
*' Theie shall come out of Zion the Deliverer, and shall turn away
<' ungodliness from Jacob. For this is my covenant to them, when
" I shall take away their sins. As concerning the gospel, they are
" enemies for your sakes ;" (or for your beneiit ; for when they re-
jectefl the gospel it was sent to the Gentiles, as shown before ;) " but
" as touching the election, they are beloved for the fathers' sakes.
" For the gifis and calling of God are without repentance." (He
will always keep the mercy and truth which he hath promised to
them that keep his covenant, and no breach can interfere except on
the part of man. God therefore Avill remember his covenanted peo-
ple and pui-sue them to the last.) " For as ye in times past have not
" believed God, yet have now obtained mercy through their unbe-
*' lief; even so have these also new not believed, that through your
" mercy they also may obtain mercy." Because as the gospel of
Christ was first opened among the Jews, wlio had the promises and
the oracles of God, and of whom as concerning the flesh Christ
came, in his first appearing, so it shall be and now is opened among
thtt Ci entiles to whom this promise was made, with the fujness of
wliom, in Christ'-s second appearino- araong them, Israel shall be re-

AND FOREKNOWLEDGE. i8?

deemed. " For God hath concluded them all in unbelief, that he
" might have mercy upon all;" whether Jews or Gentiles, as fast
as they receive the gospel. " O the depth of the riches, both of the
*■' wisdom and knowledge of God ! how unsearchable are his judg-
" ments, and his ways past finding out ! For who hath known the
*' mind of the Lord ? or who hath been his counsellor ? Or who
" hath first given to him, and it shall be recompensed to him again.
" (God will not forget a man's works.) For of him and through
" him, are all things: to whom be glory for evev, Amen."

But other scriptures are proposed as proof of an unconditional
election of a determinate number; among which is the folloAvirg.
" All that the Father giveth me shall come to ine ; and him that
Cometh to me I will in no wise cast out." (Jno. 6. 37.^ I cannot help
reflecting, on the difference which subsists between us and the first
christians, with respect to quoting scriptures from, the origiiial text.
In their day, the language in which their scriptures were written was
mainly a living language, which no doubt made it much easier to sa-
tisfy the people, or rather prevented all difficulty from that quarter.
Whereas the languages, in Avhich the scriptures, which have come-
to us, were originally written, had many peculiarities, which have
probably caused much difficulty, and likely, have been the cause of
many passages being incorrectly translated. And I must confess it
is rather a disagreeable task to propose an amendment of tlie trans-
lation to those whose faith is different from my own, and who are also
unacquainted with the original text. But the acknowledgement of
all denominations, that our scriptures are not the most accurately
translated, is some alleviation. Amendments of the ti*anslation are
in many places indispensable to giving the true and literal meaning
of the words. But a greater consolation still is, that the same Spirit
of God who helped the apostles and prophets to write the truth at
fu'st, now dwelleth in his church, and will surely guide the faithful
into the truth and salvation of God, though they should ne\cr under-
stand the literal meaning, or know'the correct translation of many parts
of the scriptures. Such knowledge is Tiot necessary to salvation :
it is enough for each one to know his duty and how to perform it
At the same time ; it is no doubt the duty of every one to use the
knowledge which he hath, prudently, and according to opportunity,
to the charitable purpose, of edifying others.

There is a peculiarity of expression in the text last quoted from
the apostle John, which, as translated elsewhere, would cause the
sentence to read '■'■'whatsoever the Father giveth to me." Thus in the
following words ; " For, whatsoever is born of God, overconieth the
Avorld." [1 Jno. 5. 4.] According then to this translation, the piopri-
ety of which I see no reason to deny, the All that the Father grjcth,
cannot relate merely to any number of mankind, (for the word is sin-
gular neuter ftav o) but to the power, gifts, graces, and every part of
the treasure which the Father gave to the Son, so that he had enough
to receive all who would come to him, and to supply them •w ith every
aecessarv aid. And the connection in which the verse staiicls is bv

iSS OF ELECTION

no r.u'ans unfiivorable to this view. " Whatsoever the Father giveth
" to mc, sliall come to me; andjhim thai cometh to me I •will in no wise
" cast out. (For I have enough to supply him.) For I came down
" from heaven, not to do mine own -will, but the will ef him that scn^
*' mc. And this is the will of the Father who sent me, that of all
" which he hath given me, I should lose nothing, (not, nomr, or no
*' people,) but should raise it (not, them or him^J up again, at the last
" day. And this is the will of him that sent me, that every one who
*' seeth the Son, and believeth on him may have everlasting life : and
" I will raise him(not, /Y,J up again at the last day." All therefore,
"who believe in the Son, are given to him of the Father ; it is the Fa-
ther's will that he should take care of them and that they should have
eternal life, and receive their portion of every part of the treasures
of grace wliich he gave to the Son : for he shall raise all up again.

It is also written in the record of the prayer of Christ to the Fath-
er; " As thou hast given him power over all flesh, that he should
p;ive eternal life to as many as thou hast given him." [Jno. 17. 2.)
This may be urged as a proof that the gift of eternal life in Christ, is
limited to a definite numlDcrof the hviman race, who were given by
the Father to him. In this verse also, the Greek phrase, rendered
by, as manu as, is singular neuter ; [auv o, all which, or whatsoever Q
and it is considered, and not without reason, that a more correct and
literal translation is thus; "As thou hast given him power over all flesh
that he should give to then), all Avhich thou hast given him — eternal
life;" or " that he should give to them eternal life, all which thou
baet ('jiven him." And that God hath given eternal life, or salvation
in Christ to all the human race, is confirmed by other scriptures; as
♦' All tlesh shall see the salvation of God ;" and, " I will pour out of
" ipiy Spirit upon all flesh ; and it shall come to pass that whosoever
" shall call on the name of the Lord shall be saved." (Luk. 3. 6. Acts
2. 17, 21.) So that in the event; tliey who have eternal life, arc they
V he make it theirs ]>y a right impi-ovcment of the gift. " Wherefore
«' the rather give diligence to make your callhigand election sure,"
iv- the Gi:eek, Jrrm, or /lermanent^ |^f3f 6a («)■,] Accordingly, the testi-
inonv of God concerning his Son, is, " That he hath given to us cter-
*' nal life, and this life is in liis Son ;" that is, to all ; for, " Fie thai;
'• believeth not God hath made him a liar, (and thereby excluded
*' himself from the benefit of the gift,) because he hath not believed
'• in tlie testimony which God hath testified ccnceminghis Son ; and
" this is the testimonv, That God hath given to us eternal life." Now
it ccuid not make God a liar to not believe that which lie hath not
said or done.

But according to the common translation of the verse before us all
flesh, by which I conclude it will not be presumed that any thing else
is meant than tlie whole human race, is given into the power of Christ
or given to him, he must therefore give ctcriial life to all ; conse-
quently, ail are to be saved, or the result must be according to every
luau's choice tp improve or neglect the gift.

ANTD FOREKNOWLEDGE. 189

Again ; it is wvittcn of the Gentiles who heard the gospel at Anti-
cch ; " And as many as were ordained to eternal life believed." It
is useless to hesitate or conceal, that this translation is not sufficiently
correct, and therefore subverts the spirit of the text, according to the
common acceptation of the word ordain^ relating to this subject-
Cornelius Schievelius, whose Lexicon is in, the hands of almost
every pupil in the Greek, renders the clause in Latin, thus ; " Quot-
quot seipsos paraverant ad vitam; as maiiy as had prejiared (/lemse/ves
to life. But he has produced examples out of ancient Greek Avritings
which serve to confirm a still more elegible rendering, as pertaining
to the gospel. In these examples tlie word translated ordained, is used
to express the position which a chief commander took against his
enemy, consequently, by the determination of his own mind, and his
own exertion. These examples|however, have not altered my own
understanding of the text. Satisfactory evidence had determined my
mind before I consulted the above author, to a translaiion from which
I feel no temptation and see no reason to deviate ; although I confess
I felt comfortable to find the truth so well supported by Greek
authority.

On consulting the well known works of Philip Doddridge, I found
his translation, as I may say, not so materially dilferent from my own.
as many as were determined for eternal life believed. But liberal a
man as he was, being deeply molded or imbued in what hath been
called high Calvinism, it was no doubt difficult for him to translate
this text, so important to that cause, in the evangelical simplicity and
spirit of the historian, and leave it so ; or rather impossible, especilly
seeing he had never seen the living gospel in a living subject, and
therefore could not understand it. " The meaning," saith he, " of
<' the sacred penman seems to be, tliat all who were deeply and seri-
" ously concerned about eternal happiness, (whether that concern
" began now or were of longer date,) ofxenly embraced the gosfiel."
And a little after ; " Wherever this tcmfier was, it was undoubtedly
" the effect o{ a Divine Operation on their hearts,and of God's gracious
" purjiose to call them, and list them (as it were) in their proper pla-
ces in his ar7ny." Thus he endeavoured to support the opposite
doctrines of partial election and the freedom of choice in man. But
he had never learned that Dixune 0/ierations are ministered by the
gospel, and that the purpose of God is to call without exception and
that whosoever will, may be determined, come and list with Christ.

The words[ tTti-^riociv onrjoi yj'^av tttayfiivoL, x t ?.]translate Avith simplici-
ty and ease ; "• As many as were determined on eternal life believed."
This is the true state of the gospel Avherever it is preached, in all
the world ; it is preached with the most unreserved liberality to all,
and they who esteem eternal life in Christ above all things else, and
are therefore detelrained to have it on all adventures, believe and
lay hold. For wherever the gospel finds an entrance, there is no-
thing to hinder any one from believing, beside the cross or yoke of
Chj'ist Avhich he requires all to wear ; and which however good or
easy, is truly offensive to the carnal mind, Avjiich is enmity against
God, not subject to the law of God neither indeed can be. This

190 OF ELECTION

carnal rnind, which is the God of this world, and rules in the chil-
dren of disobedience, is that which renders the true gospel dark and
mysterious, and obstructs its progress throug-h unbelief, more thaii
Jiny deficiency of evidence attending it, any incapability in man to
believe on the authority of God, exhibited in the gospel, or any de-
cree of God respecting election or reprobation ; "But if our gos-
" pel be hid, it is hid to them that are lost ; in whom the God of this
" v.orld hath blinded the minds of them that believe not, (and for
" this very reason) lest the light of the gospel of Christ, who is the
" image of God, should shine unto them." [2. Cor. 4. 4, 5.1 Now
who is adventurous enough to impeach the character of the true
Ciod, by saying that his decrees limit the faith of those who hear
the gospel? or who will dare attribute thus directly to God, the
' works which properly belong to the devil ?

" For there are certain men crept in unawares, who were before
" of old ordained, to this condemnation, ungodly men, turning the
*' grace of God into lasciviousness, and denying the only Lord God,
" and our l<ord Jesus Christ." [Jude 4.] If any conclude this text
will prove that God appointed those wicked people to wrath, with-
out respect to their character or works, or appointed them by any
direct decree, to the perpetration of such wickedness, and then to
consequent condemnation, let them at least consider that the trans-
lation hath been discovered to be erroneous, an age ago, if not more.
The word translated, ordained [tspoyjypa^/Ufjot,] is by the learned
Philip Doddridge, in his note on this passage rendered, registered.
It simply expresses written before, and as it applies to evil woiks
justly condemned, might be rendered by the English word, proscrib-
ed, " Who were of old proscribed to this condemnation ;" in as
much as ungodly men have long been known to be proscribed, or
doomed to destruction, thus it had been long foretold that destruct-
ion would be the end of such.

" Who stumble at the word, being disobedient, whereunto als®
" they were appointed." It is not strange that these who are dis-
obedient should stumble at the word : tliis is according to the ap-
pointment and decree of God; the disobedient are all appointed to
that issue. " And even as they did not like to retain God in their
" knowledge, God gave them over to a reprobate mind, to do those
" things which are not convenient." But my people wovdd not hear-
" ken to my voice ; and Israel would none of me. So I gave them
" up to their own hearts' lust ; and they walked in their own coun-
"seis." [Ro. 1. 28. Psm. 8L11,12.]

« At that tinie Jesus answered and said, I thank thee, O Father
" Lord of heaven and earth, because thou hast hid these things from
" the wise and prudcut, and hast repealed them unto babes. Even
" so, Father ; for sou seemed good in thy sight." [Matt. 1 1. 25, 26.]

How great must be the thirst for partial, limited and absolute elec-
tion in those who can feel any support for it in these words of our
Lord, by which he expressly describes characters and not a limited
or definite number of persons ! It is argued that the will of Gcd

AND FOREKNOWLEDGE. 191

once made known is enough to stop every mouth and silence every
tongue into humble submission. True enough ; for God cannot will
any thing wrong ; and whenever he shall icl! us that it secmeth good
in his sight that some men should not be saved, who arc no more un-
worthy according to their own true character and works, than they
Avho are to be saved, we will submit. But why should such a
thought intrude itself into these sayings which teach us that it is
God's will to save the humble, " But to this man v/ill I look, even
" to him that is poor and of a contrite spirit, and trcmbleth at my
''word." [Isa. 66. 2.] Because it is good in the sight of God to
stain the pride of all glory, that no flesh should glory in his presence,
but that he that glorieth should glory in the Lord, and that men
must be converted and become as little children, before they can in-
herit the kingdom, v/ill that exclude any soul from disclaiming his
cwn carnal wisdom and prudence, and stooping low enough at the
call of God in the gospel, to learn the way of salvation ? These
words of Christ exclude none from an equal privilege in the salva-
tion of God; but are indeed a solemn and giacious wai™ng to all
men to beware of the wisdom and prudence, or intelligence, of this
world, and the men of the world, which leadcth them away from
the humble path of the ministration and salvation of Christ.

" Nevertheless the foundation of God standeth sure, having tliis
"seal, The Lord knoweth them that are his." [2. Tim. 2. 19.]
These words seem to have been produced by Paul to Timothy,
to support him against any discouragement or burden, which might
be occasioned by the error of certain men who overthrew the faith
of some, saying that the resurrection was already past. And afford
weak support indeed to the doctrine of particular and definite elec-
tion, for which they are used ; as if because the Lord knoweth who
are faithful to him, (for all such are his ; and this cannot be reversed,)
and will take care of them so that his foundation, or covenant, stand-
eth sure, he must therefore have appointed a particular and definite
number of the human race to eternal life, and unalterably left the
rest to destruction, without respect to their obedience or disobedi-
ence on either side. Strange ! into what wild subterfuges men will
run to defend that which is indefensible. Thus say they, " These — .
" men, thus predestinated and fore ordained, are particularly and un-
" changeably designed ; and their number is so certain and definite,
" that it cannot be either increased or diminished ;" [Confess. 3. 4.]
and the above scripture exhibited as proof. But that text taken hi
its connection, will not only admit, but defend a very different doc-
trine. " Nevertheless the foundation of God standeth sure, having
" this seal ; The Lord knoweth them that are his ; and, Let every one
" that nameth the name of Christ depart from iniquity." This latter
I'lause is also the seal of God's foundation, (or covenant, for that is
the only kind of foundation to which there is any propriety in fixing
a seal,) as much as the former. The foundation of God therefore is
secured by the people's departing from iniquity as much as by the
Lord's kuoM'ing them that are his. But the apcstle adds; " But in

192 OF ELECTION

« a great house there are not only vessels of gold and of silver, but
" also oi wood and of earth ; and some to honor, and some to disho-
" nor. If a man therefore purge himself from these, he shall be a
" vessel unto honor, sanclihed, and meet for the master's use, pre-
*' pared unto every good -work." Now every vessel ia the house is
either to honor or to dishonor ; and to pursue the figure, every man
represented by these vessels, is either a vessel to honor or to disho-
nor, either a vessel of mercy or of wrath. If a man therefore pur^-e
himself from th.ese, he shall be a vessel to honor, iiut a man can-
not purge himself from that with which he is not defiled, or which
doth not cleave to him. The man therefore who is encouraged to
purge himself from these, is a vessel of wrath, or to dishonor, and
yet he is admitted to become a vessel of honor fit fur the master's
use, and be added to that number. And thus according to this scrip-
ture, it is the privilege of any man and every man, to purge himself
from these, to purify his soul in obeying tlie truth, and be added to
the number of God's elect ; and his being of that number depends,
proximately and ultimately, on liis thus purifying himself from these.
Come ye out from among them., and I iinll receive you.

For why should such encouragement be given, or why such an
injunction, as a part of the seal, or even attached to the seal of the
foundation of God, as " Let every one that nameth the name of
" Christ depart from iniquity," if the elect of God, or those includ-
ed in the covenant, be personally and definitely predestinated, ai^.d
that too without respect to their conduct, witli such precision that
the number can neither be increased nor diminished ? If all things
be laid out by absolute decree of the unchangeable God, and every
man's lot absolutely fixed in that decree, to Avhat purpose are the
warnmgs, the threatenings, the exhortations, the counsels, and the
various awakening expostulations to men, to flee from the wrath to
come, to escape to the refuge and lay hold on the hope set before
them, to save themselves from this untoward generation, to give di-
ligence, (even after they have believed,) to make their calling and
election sure, [)i3j.«3aiai',]^r;77, and ;2G^ /o/?rr/7z_§--'' I say, why: hese
labors to secure that Avhich is absolutely secured by unchangeable
decree and irresistible power, to a definite, specified number, and
unalterably out of the reach of the rest, ever to obtain or inherit ?

Because, say they, the end being appointed, the means are also
appointed to secure that end ; and for elucidation the case of Paul
in the shipwreck, hath been introduced. The angel of God stood
by him, " Saying fear not, Paul, thou must be brought before Cesar;
*' and lo, God hath given thee all them that sail with thee ;" and
Paul said to the people, " There shall be no loss of life among you."
But when the shipmen were about to escape out of the ship, " Paul
" said to the centurian and to the soldiers. Except these abide in
" the ship ye cannot be saved." But cannot the people see, that the
preservation of their lives depended absolutely on the proper means,
so that a neglect would have cost their lives and forfeited the pro-
mise ? " Except these abide in the ship ys cannot be saved."

AND FOREKNOWLEDGE. 195

What! did not Cod promise to save all? Yea; but not vithov.t
those exertions and attention to duty on which that salvation de-
pended.

And a;gain ; Wliat hath this instance to do -with the promise of sal-
vation by the gospel ? Here was a promise of a certain number, -vvitii-
out passing any by ; all were to sliarc alike ; but in the promise oi"
life by the gospel, although the gift is made, or tendered to aU in-
discriminately, every mean's salvation depends eventually on his
complying with the terms expressly stated : and in that condition
the gospel is universally preached.

Querry. Did God appoint tliose means which are to effect ll-e
saivatio!! of the elect, to effect the salvation also of the non-elect,
Avhicli he knew never could be gained, according to his ovv'n absolute
decree ? If so why doth he strive against his ovv-n plan, and then
charge his creatures with the sin of these strivings' not succeeding
in their salvation ? Nero like, who burned the city of Rome, and
then charged it on the christians and destroyed them in revenge.
But who can brook such thoughts of the Holy and Gracious God !
But if those means are not sent to effect tlie salvation of the non-
elect, why are such messages and expostulations sent to mankind in-
discriminately, with the full assurance of salvation and eternal life
to those who comply, and increased condemnation and Avrath to those
who, accorduig to the real merits of that plan, are by the decrees of
God excluded from believing.

Why did Jesus, the Son of God weep over Jerusalem ? " And
" when he was come near he beheld the city, and wept over it, say-
" ing, If thou hadst known, even thou, at least in this thy day, the
" things which belong to tl>y peace ! but now they are hid from
" tliine eyes." " O Jerusalem, Jerusalem, thou that killest the pro"
** phets, and stoncst them, v/ho are sent unto thee, how often would
" I have gathered thy children together, even as a hen gatheieth her
" chickens under her wings, and ye would not?" [Luk-. 19.41, 42,
Matt. 23. 37.3 Say ; would he have gathered them ? He came dov.-n
from heaven not to do his own v/ill, but the v/ill of the Fatlr.n" whrs
sent him ; and he sought not his own v/ill, but the will of the Fath-ei'
who sent him ; and would he have gathered them by the Fathers*
will, when the Fatlier had fixed by absolute decree, that all th'ng;i
should be with them jvtst as they were ? If heAvoujd not bavt< gath-
ered them, his lamentation was a mere hypocruicai parade, inconsis-
tent with the heavenly Spirit of him whom zeal for his Fathr-v's hoube
had eaten up. But if he v.-ould have gathered them, of v/hich ihcte
exists no cause to doubt, and they would not, their own will, choice,
or determination, was the pivot on which their state was ultir/rately
to turn, independently of any absolute decree in the case : and so of
all others.

But sornc, to alleviate the matter, will grant, of rather plead, that
the decrees of election are not so absolute, but that if any one of the
iion-elect would comply v/ith the offers of salvation, God would accept
af iiinn •, for, sav they, whcscever will may come; b-U that they wiU nt>J

»2

\9i OF ELECTION

comply, the fault therefore is their own — ^thcy are not to be influenced
by the secret decrees of God — it is their duty to close in with the gos-
pel offers. And why will they not ? Because they cannot v.'ithout the
tpecial and saving agency of the Spirit of God, which he hath de-
creed, at least negatively, though absolutely, never to give them.
Tiiis however is undeniable ; That the elect of God and the decrees
designating them, are either absolute, or they are not. If absolute,
they are unconditional ; and the man, who finally rejects the gospel,
is condemned to eternal wrath, as a despiser of Christ and of the
mercy of Gcd in him, without respect to his works whether gcod
or evil ; and all b.is most assiduous endeavors to obtain sal-vation, are
lost and worse, the primary and unalterable cause of which is, that
God by his decrees hath not included him in the nmiiber of the
elect. Nay, say some; the primary cause of his condemnation is
his being a sinner. But is he primarily any more a sinner than the
elect ? And is not the avowed purpose of the gospel offers made to
];im, though he v/ere the greatest of sinners, to save him from being
a sinner ? Should the gospel find any who are not sinners what
would it have to do with tliem ? The whole need not the phisician,
but the sick. This therefore is a vain argument, as v/ell as explicitly
contrary to scripture ; for he that believeth not is condemned because
he hath not believed^ and not because he was a sinner before. It is
also vain to all intents to plead that they who honestly seek salvation
■« iil find it, while it is misintained that the elect only v.ill be saved,
the number of v.whom is definite and special, for it will ever return
that man's compliance Avith the gospel is limited by Ciod's decrees,
and such a sentiment necessarily lays an embarrassment in the way
of souls' seeking salvation. It is also preposterously begging the
question, to plead that men oi'glit not to be influenced in their prac-
tice by the secrets of God, and that it is the duty of all to close in
"i;ith the gospel ; for if the doctrine of particular election be true,
and revealed as its advocates say, it is no longer a secret and ought
to have its natm-alinfluence; else why do they preach it, and persuade
others to believe it; And it will have its effects where it is bciieved ;
for a man's impression of mind and his works v.ill be according to
his faith. It ^Yili discourage the av.akened, and harden them in unpro-
fitable and* melancholy dislresr,, filling them witli unnecessary terror,
and benumb the careless into a stupid insensibility.

But it is not defiratlvely revealed who are the elect, and therelbrc
r.U ought to comply with the hope of beinsg accented. And what
then ? the ncn-elect must all eventually be sentenced to wrath, be-
cause not elected, after being vainly encouraged to hope by amessage
iiom. God himself. For tiie fatal destiny of thjs non-elect is none
th.e less certain by its being a secret to them, while the number of
the elect is definite and cannot be increased.

I need not consume tiii'.c to represent the horrid nature of such
sentiments ; the single glance is too honid fbr any unbiased heart to
brook — any lieart iX)t unaffected with the miseiies of the human fa-
mily. To suppose that God had selected a part of the human race

AND FOREKNOWLEDGE. 195

to eternal life and had given a definite account of them, so that the
non-elect had never had anyofier, neither been deceived with any vain
hope, nor chargeable with the sin of rejecting Gods offers, would be
to suppose that which is incompatible with his character; but £»s
things are now represented, language fails ta point out the enormity
and the utmost sensil^iiity of the heart to paint it.

On tlic other hand. If the decrees of God relating to election be
not absolute and the number specified as well as definite, to the final
exclusion of all the rest, they are conditional, and the numbering of
every man ameng the elect of God rests on his own personal choice ;
and that choice to be nrade Avithout any other aid than that which is mi-
nistered with equal fredom to all who hear the gospel. For there is no
medium in t'.ie case; every man's election is either conditional or abso-
lute. And the idea of absolute decrees of that nature is so horrid and
gloomy, that I think no wonder that some, even of the abettors of the
plan, have objected to the term. But Avhere is the wise man ? where
is th-e philosopher i" Where is the disputer of this world who can
show the middle path between absolute and conditional decrees ? 'IMie
man, the angel is not extant.

The argument against a partial election, drawn from the inequal-
ity and injustice of God's dealings with his creatures, on that view, is.
commonly rebutted v/ith this, That God was under no obligatio!i to
save any of the fallen race, and therefore the non-elect liave no cause
of complaint, no injustice being dojie to them. This method of rea-
soning is no doubt specious and plausible with many ; but it is a
most preposterous subversion of the truth ; it lays, or supposes, an
improper ground of argument, darkens counsel by specious words
without knowledge misrepresents the character of God and contra-
dicts revelation. For it denies any rule of right, any justice, any
goodness, mercy or compassion, as being essentially in God: cspcci-
aily when v/e consider that they who use this reasoning, also assert,
th t man fell into sin according to t!ie determinate appointment and
decree of God. It represents God as an arbitrary sovereign, or
despot, whose volitions are only sovereign, without respect to any
necessary and essential rule of rectitude, goodness or mercy to his
dependent creatures. But the essential and unchangeable nature of
God is to w'iil the salvation of al! ; so that nothing can prevent any,
except their own disobedience, or rejection of his grace, uninfluenc-
ed thereto by any of God's appointments or decrees. God is " Not
" willing thtt any should perish but that all shovild come to repent-
" ance." " Who will have all men to be saved, and to come to the
" knov/ledge of the truth." And according to this his will, he sent
the Mediator, Jesus Christ, " Who gave himself a ransom for alj,
" to be testified in due time." (2. Pet. 3. 9. 1 Tit. 2. 4, 6.)

But God in his own essential nature and according to his necessarv
existence, is under infinite and irresistible obligation, or. to speak in
language more appropriate to God, it is a necessary emanation of
his nature to have compassion on his creatures, and therefore to pro-
vide a remedy and in the progress of the work to bring it within the

l)G GF ELECTION'

reach of every individual, without partiality, preference or passiuj^
by, except in consideradon of the veal character or condr t of the
subject, as iTiuch as to punish sin or to reward obedience. Neither
dotn this view of the subject make God accountable to Iiis creatures;
the perfect rule of rectitude is in himself, infinitely wise, holy, just
and good; neither need any reply against God, nor \v\\\ any of those
"vviio understand his ways which are just and equal.

But God is under no obligation to adapt the plan of salvation to
the feelings cf men. It is his own prerogative to lay out the plan
and our province to obey. Although it is impossible that God should
lay out any plan erxept that which is most wise, just and holy, and
best calculated to effectuate the purpose. If, therefore, any ask,
What plea or claim hath a sinner, or non-elect, on the justice of God?
We answer; He hath a claim or plea, equal to all the justice "which
is in God, and to his own capacity to use it, provided he will use his
plea according to justice — A plea, equal to all the justice contained
in t]>e overtures of peace and reconciliation set forth in the gospel —
A. plea, equal to all the justice, love and mercy, exhibited in the un-
iiniited promises m.ade to all who will comply with the terms, with
full assurance that he died for all without exception: provided the
sinner Avill submit to use his plea according to the condition of the
promises, which requires every man to confess aiid forsake his sins,
and live the life of Christ : a condition, not impracticable by those
who have th^ gospel. It would seem from the writings of the abet-
tors of a partial election, that they entirely forget that the gospel is a
remedy provided for the express purpose of redeeming mankind
from their fallen and ruined state, and is adapted in all tilings to their
helpless and necessitous condition; provided for all, seeing all were
dead and Christ died for all ; and offered to all, witliout limitation dis-
tinction or preference, and tliat God hath pledged his veracity and his
life for the safety of all alike, only let them submit to the gospel.

But might not God, consistently with the unsullied rectitude of his
own nature, choose some, as his peculiar elect, and predestinate thcra
to eternal life, and in the execution of his plan, give them, net only
the ordinary means of grace, but that special aid, without which nei-
ther they nor any others would ever become subjects of salvation,
?.nd at the same time leave the rest without that special aid, as being
by no means obliged to give it to any, to reap the fruit of their own
doings in rejecting the offers made to them, so that they are without
excuse, these things being done by the sovereignty cf God without
regard to character or works? The answer is decidedly in the nega-
tive in every part. For first. If God created man a fallible crea-
ture, as it could not be otherwise, and chose by his own sovereign
appointment to not prevent his fall, but to leave him exposed to those
trials which he knew would certainly effect his overthrow, it M'as
impossi!>!e that he should not provide a remedy furnished with all the
aid for man, necessary to his becoming a partaker, and bring it in.to his
reach in his f dlen state, before man can be inexcusable. And v;ithout
f>uch a remedy the rectitude aiid glory of God's character must have

AND FOREKNOWLEDGE. 197

1been for ever tarnished. And secondly. Those means of gra-^e, so
called, which are not sufficient, to ensure the certainty of salvatic^n,
have no right to that name. To call the gospel the means of grace and
salvation, and tlien say that sinnei'SAvho are privileged with it are in-
excusable when they are not saved by it, and then to presume that
the special agency of the Spirit, some way distinct from the gospel,
or in addition to it, is necessary, before any can believe and close iu
with the gospel offers, is to charge God with contriving a ciafiy
scheme to destroy man under the specious pretext that he is guilty of
rejecting his own life and neglecting his duty wlien he is not: for
duty implies capability. Thus God is represented as a mocker of
man's miseries and regardless of his sufferings. And man is rejDrt;-
sented as being without excuse wherein he is not ; wliile under this
specious pretext, cruelty is discovered in all, or at least the most im-
portant works of God, towards men. ;

Hear the language of a strenuous aljettor of a partial election. " It
*' would be impossible to vindicate the honor oi the divine govern-
" ment in exacting duties by law from rational creatures which they
*' were naturally unable to pci-form. And it must be for ever incor.-
" sistent to say that a moral governor still has a right to demand obc-
" dience in any one thing v/hen the subject has nc? power to perfoim
" it. A man never possibly can be imder the least obligations to do
" what he cannot do ; and there is notliing in which rigorous r.'isterity,
*' cruel tyranny and arljitrary and unreasonable injustice could appear
" more evident than to require any such thing." But the pretext is
that man's inability is moral, and therefore inexcusable. " It is
" meant," says he, "that we are naturally as well as momlly unable
" to believe or to obey the gospel." And again ; " Our moral power,
'' as it is called, cr more properly our inclination or choicfe as to what
" is good Vv'c have lost ; and here lies the whole mystery. We are
*' really, fully and completely able to believe in Chri^st but we are
" not disposed to do it. Inasmur.h therefore as the noii-elect Avili not
">' believe in Christ when he is freely offered unto them, when they
*' are really able to do it and nothing to hinder them but their own
" evil disposition, they stand justlv liable to condemnation and arc cn-
'' tirely inexcusable."XSee Gos. Plan. P. 126, 127. By W. C. Davis.)

But this is only begging the question ; for if my moral inability or
evil disposition be immoveable by me, and I do not receive help suffi-
cient to overcome it either by the gospel or some other way, and Gcd,
who alone can, will not overcome it for me, lam as comjdetely in-
capable of believing and obeying the gospel as if I v/ere destitute of
natural power or had none of the constitutional or moral faculties. It
is therefore incompatible with God's perfect rectitude to appoint one
man or some men to eternal life, by a sovereign purpose or decree,
and to leave others to perish Vy'lthout regard to the character, faith or
works of either class, and then condemn the non-elect on the princi-
ple of not believing and obeying the gospel. Besides,

Thirdly. It is a glaring inconsistency, a very contradiction of ideasii
to say or suppose that God hath elected and predestinated to eternal

195 OF ELECTIO\^

life, a certain dcfuiite and exclusive number witli al! the means neces-
sary to their inbringinp; and })erfect;ng- in salvation, by an act of his
own sovereign will or puj-posc, and passed Ly others to remain under
necessary condemnation aimd Avrath, vvdiicli they cannot escape without
that necessary aid which he giveth. to the elect but not to the rest, and,
ail v/ithout making any account, in adjusting his dccr,ees, of the faith, .
works or cliaracter of cither, and after all will condemn the finally
impenitent, that is, the non-elect, to eternal wratii because they have
not believed and obeyed the gospel. That kmd of election therefore
is impossible, becauso-inconsistent with the rectitude of God's nature,
Vvho is not only a God of truth but of propriety. Again.

Fourthly. If the loss which man siistained by the fall, or his pres-
ent inability, or lack of power, be moral and not natural, the remedy
or salvation from that inability must be moral also, or capable of fur-
nishing him with moral power to obey God according to whatever he
requires of man ; otherwise the remedy is ineffectual and null. Now
the gospel is either furnished Vt'ith adequate power and efficacy to
rejnove all moral inability and render men capable of believing and
obeying, or it is not. If not, it is of no use to mankind, elect or non-
cioct ; they must all die in their sins or be saved by some other
means; and the gospel is a very mockeiy of the miseries of men by
offering them life v.dien it is not capable of effecting it. But if the
gospel i3»furnished with all the necessary help to overcome or remove
the moi'al inability or evil disposition and gain the sculs of men to
believe and obey to eternal life, including the sure promise to all
such, of all necessary supplies on the way, Avhich is the truth, and if
it i:^, preached to all without e>:ception, reserve or preference, which
is also truth, and if the justification of the one and the condemnation of
Ahe other turn on this pivot, he that bclieveth including obedience, is
Kot condemned, b-at he that believethnot is condemned already becavfte
he hath not believed, (not because he was not elected,) there is no
room for that partial and exclusive election for which men contend.

Fifthly. For God to have ordained some to eternal life, and others,
if neg-ativcly yet certaiiily and unalterably, to condeiDnation and
etei'nai wrath, v/ithout regard to the character faith or vrcrks of either
class, is inconsistent with the overtures of the gospel as provided for
f.dlen mank'nd in their ruined condition, and a- specific remedy for
their disease which was introduced by the fall. For these overtures-
declai'c that the grace of God bringeth salvation to all ; (Tit. 2. 11.)
according to the Greek text and the marginal reading; that Christ
died for all ; that he faulted death for every mail ; that he gave his
l:?e a rans ■>m for all, and he inviteth all the needy to come, without
preference or reserve.

But'th(^se things are not proposed or allov/cd to contradict, that
God who knoAveth the make cf his creatures, and the effect of sin
upon them, and what influence the gospel would have, being planned
according to ])is own inhnite Vvdsdom, and well adapted to the recove-
ry of mankind' from ruin, should have recognised in his etcn.al
counsels, (or decreed, if that piu'ase be more acceptable than rccog-

AND FOREKNOVv^LEDGE. 19^

nlsed,) whom he Avould 'first apprehend by the gospel, it being exact-
ly calculated to catch them in tUc condition in which it would find
them, according to his counsel and appointment, (for I am l-^y no
means averse to God's working by a correct plan,) and whciu he
would first send forth to lead the way and be helpers to others, and
then to whom he ayouM adapt the ministration of the gospel to ap-
prehend more, always recognising the condition of the inward liian,
and v/ho M'ould be most likely to receive the truth, as well as whom
it wijl answer best to apprehend and take first, and so rao\ing for-
ward in his work nntil all have a fair and impartial trial of those
jneans which furnish sufficient power of salvation, that is, siifticient
authority and power to belieye and obey the gospel : and 'the salva-
tion of one, and cOhdemnation of another must turn on the accept-
ing or the rejecting of each for himself. " Wh.cm he did foreknew
" he also did predestinate to be conformed to the image of his Son,
" and whom he predestinated he also called, and Avhom he called he
" also justified, and whom he justified, he also glorified." And he
hath " pi'cdestinatfcd us to the adoption of ciiildren through Je.'jus
" Christ to himself, according to tl.e good pleasure of his will;" as
hath been stated above. ,

The discernhig will understand, that I am not speaking of ai^y
conditionality in the decrees of God respecting the sending of his
Son to redeem lost men ; or in the terms of redemption to AV^iich tlicy
have to come; as '^' He that believeth and is baptized shall be, sa-
ved, and he that believeth not shall be damned ;" or that salvation
is in Christ alone, for those who come into iiim in truth and not in
name, walking as he walked, and for none else. These and audi
like decrees are absolute and unconditional ; for without an absolute-
ly sure foundation, as well as special conditions uv'Squivocaily stipu-
lated, the church could not be built with stability, neither could those
who come find nnsjiaken conHdence. But the result of the gospel
overtures, eventuathig in each individual a savor of life or of death
depends from first to last on his own choice ; " Wherefore also it is
" contained, in the scriptures; Behold, I lay in Zicn a chief conicr-
" stone, elect precious ; and he that believeth ©a him shall not- be con-
" founded." (I Pet. 2. 6.) This renders the wliole equitable and feir;
anrl^\pens to every man the pure fountain of the water of life,
clear as crystal, whence flow these and the like unmingied streams
of pure gospel ; " If a man purge himself from these he shall be a
" vesspi to honor, sanctified, and meet ibr the masters use, prepared
" to every good work." " Wherefore come out from amon^ them,
" and be ye separate, saith the Lord, touch not the unclean thing;
'' and I will receive you, and will be a Father to you, and ye shall be
" my sons and daughters saith the Lord Almighty,"

But the notion of the absolute election of a deaniLe lunnber of
specified individuals, contradicts the breathings of the Spirit not only
in the free, generous aixl unreserved calls and invitations of- the p;GS-
pel, but in the influence of the same Spirit in the hearts of all Gods
children. Was it the spirit or faith of ;in ab';oIutc]y definite election

,200 OF ELECTION

•which led the apostles tb preach as they did ? '* V/aming every
" man, and teaching- every man in ail v/isdom : that we may present
'i every man perfect in Christ Jesus ; whcreunto I also labour, striv-
<' iug^ according to his working which workcth in mc mightily. "
<' For the love of Christ constraincth us ; because we thus Judge,
*' that if one died for all, then were all dead ; and that he ditdfor ally
<' that they who live should not henceforth live to themselves, but to
" liim who died for them and rose again." (Col 1. 28,29. 2 Cor. 5 14,
15,) But X need not multiply examples; the breathings of the Spi-
ait in Jc^us, in the prophets, in the apostles, and in all who are born
of the Spirit, and many who Avtn-c not born of God, v/ho have ex-*
perienced a degree of the same inilaencc, hear in direct opposition
to the notion of a limited election, or an elect circumscribed by any
thing one side of there being no more souls to be saved or their re-
fusing to come in.

I doubt noL but many of the circumstances which have beenhcra
siatcd, as unavoidably arising from the doctrine of an unconditional
and limited election, will make many of the abettors of that doctrine
recoil from them with abhorrence—no doubt, but many of them feci
sensibly, according to their understanding of things, for the miseries
of the human family — no doubt, but the operations ot the Spirit of
God which nnany of them feel at times, bear right against the belov-
ed doctrine of a particular and limited election — but the pertinacity
of education ]3rcvails against the Spirit of Christ. Ye do alivay»
resist the hoUj Sjiirit. No doubt but many will be inclined to re-
probate us as being foremost in blaspheining God, because we have
so freely shown how cruelly the doctrines which we oppose, tarnish
his character. But we cannot help those charges ; we endure all
things for the gc^pel's sake, and that the purity of God's character
may finally appear in glory, to the acknowledgment of all. Kit
is blasphemy to impute iniquity and cruelty to God, it is blasphemy
to patronise those doctrines A/hich imply these things. But it is not
blasphemy to expose those doctrines which contain such implicati-
ons. If it be iniqviity to charge God falsely it is not iniquity to de^
clai'e his righteousness and to show that the way of the Lord is
equal.

No doubt many will plead that the enmity of the heart against
God, and the w^ant of reconciliation to his government, are the
source of all the o1)jecvions against this doctrine; for it hath been
argued, that men will always object until the heart becomes recon-
ciled to God, (:'.- until tliey find that they are of the number who
are thus highly favoured by the distinguishing p;racc of Gbd, but
when that is effected they will understand the whole matter, see its
consistency and its justice, be at peace with God and reconciled to
his ways. Now, just consider what this plan teachetl; — ^that when a
man becometli a christian, he is regardless of the welfare of his fel-
low men — is leconciled lliat God should have elected a certain spe-
cified number to eternal life, and reproliated all the rest, the millions
of the non-clcct, to eternal daninution Avithout previous res^ard to tli^*

AND FOREK'^'IOWLEDGE. 20 1

character of eitb.er ! But by whom did God ever teach tliat men be-
come reconciled to him by the niost contracted selfishness? What
heart can acqiues-.s in the plan, and contemplate it witiiovit shudder-
ing ? Not one. Who of the advocates of the plan can view it
without wishing it were not so ? Not one ; unless they who have no
share in the divine character, whose hearts are relentless to the mis-
eries or the happiness of the human race. And if any one feels any,
the least pain or compunction in the contemplation, is he reconciled ?
Every man of discerriment knows he is not. Thousaixls, through
the perthiacity of education and prepos-session, profess to be recon-
ciled when they arc far from it. Aisd no wonder; when reconciliau-
on cannot be gained unless by .selfishness in the abstract. And is
this the spirit which a rnan receives by becoming a christian ? — infi-
nitely selfish! — regardless of truth, justice or propriety towards other
men or of their happiness, provided he is safe 1 Aiid is this the Spi-
rit of God which he hatii received in Christ ? Then, what a repre-
sentation doth this give of God! Infinitely selfish! infinitely regardless
of justice, or of the happiness of his creatures ! But let us conceal
the horrid prospect — let us cover the blasphemous thought — and
veil the gloom from the heart of mortals — from the miiHl of all men
v,-hom we would invite to love and appi'ove the character and worlds
of God.

On the other hand. The advocates of this doctrine, accustomed
to strain out a gnat and swallow a camel, often teach, that for a rnaji
to be moved to do the v/ill of God by a respect to the recompense
of rewai^d is selfish, not evangelical, and that God will net accept ii.
But if so, God and liis ministers, Jccus and his ajwstles, have taught
mankind to be selfish indeed, Avho have always presented the crov.n
of righteousness and glory, the rev/ard of safety aad eternal life, as a
Diotivc to obedience ; as shown in its place. But there is no mcrj
selfishness in a man's seeking liis own happiness on proper pi'irciplcs,
or in having respect to the recompense of rc\".'aid, tlian in God'fi
claiming the honor justly due to his name. Selfishncts tnvieth tho
happiness of others; claimeth the pi'c-cniinence, even Avhcre there
is no ground of preference ; sceketh the pamc temper in (^od tmd
calleth for a special election to the exclusion of others. But t!)o
miiid of God is not so ; his love is free to ail ; and he is not willing
that any should perish, biit that all should come to repentance.

likely many other scriptures may be aliedged in vhidication of a
limited and absohite election which I have net noticed; but I havs
intentionally considered these which appeared to me the most co!-:spi -
cuouG, and which I f.ave moot commonly heard insisted on by the abet •
tors of that doctrine. Other arguments also might be adduced on the
otiicr rjde ; some of which have been stated in opening the doctrines
of faith and the suitableness of tho gospel, where they answer the
same purpose. For, to maintain the incapability of mankind to be-
lieve the gospel on its OAvn authority, or which is the same, on the
authority of God therein contained, is implicitly, if not confessedly,
to maintain an absolute and limited election ; because, if no man call

c2

.%

■203 OF ELECTION

believe the gospel until God in his oAvn appointed time, as they speak,
give him faith, or do that work which will enable him to believe, that
time must be definitively set for all who ever believe and the num-
ber becomes definite and limited.

But the carnally minded, willing to justify themselves, to shelter
themselves from the edge of truth, and to wai'd off the necessity of
entering on the path of obedience to God, and of vigorously laying
hold on eternal life, will plead, that if God hath not unalterably de-
creed the character and final state of every man, it cannot be denied
that he knoweth all things with certainty, and that the event with
every man Mill be according to that, knowledge which God hath of
him from the beginning : some also arc seriously difficulted on this
subject. I have before stated that which is clear to the conscience of
every man ; that to admit that God's foreknowledge comprehendeth
all the works cf men and how they will eventuate, represents the
character of God in a very different light from what is palmed on
him by maintaining tliat all things eventuate as they do, the disobe-
dience and consequent punishment of rational, conscious, and respon-
sible agents not excepted, in consequence of these decrees uf fore-
ordination which have no respect to good or evil deeds, I have also
shown before, the propriety of putting men to a thorough trial, thai
they might learn by a consummate experience to keep themselves
from evil, to guard against danger, and to know the benefits of obe-
dience. But some would have it that the foreknowledge of God is
the primary aiid efficient cause of all events, evil as well as good.
This is the same as unconditional decrees, and to be rejected on
the same principle.

But let us consider soberly what is the foreknowledge of God,
particularly as it respects our own estate. For however little we
may be able to comprehend of God or his foreknowledge generally ;
it is reasonable, that according to the privilege granted to us, by the
revelation which he hath made of himself, we should have a correct
imderstanding of his foreknowledge as far as it is justly influential
on our conduct and final estate. Then what doth God know concern-
ing us? He knov/eth that which he hath decreed ; that " He who be-
^'- lie-J€th and is balitized .shall be saved; and he that believeth not
" shall be damned.^ Or that, In every nation^ he that feareih him
<' and worketh righteousness is accefited of him. Thou meetest
« him that ivorketh righteousness. But doth not God certainly and
absolutely foreknow the works and the final event of every man and
every woman, whether they will believe and obey the gospel, and so
be saved, or hot ? Without limiting, or desiring to limit the know-
ledge of God or any other of his perfections. I answer ; That
there is no such foreknowledge in God, as can have any direct influ-
ence, or any uifluence at all, without an undue use of it, to cause
any man to fail, or to prevent any one from gaining the crown of
righteousr.css in eternaf'life, who doth not deliberately, and without
any necessity arising from foreordaining decrees, God's foreknow-
lccly,-e, or any other cause abstractedly from his oMn unnecessary

AND FOREKNOWLEDGE. 203

choice, reject the gospel and its salvation. Thus I will ask; Doth
not God know certainly whether this man and that will have a good
crop of corn next fall? Deny his knowledge if ye can. God doth
know this, making allowance for the goodness of the season, that if
they plant their corn and giro it proper cultivation they v.dll receive
their crop accordingly; but if ihcy neglect they fail. To every
man according to his works. But again ; Doth not God know whe-
ther these men will plant and tend their corn and so receive their
crop, or not ? Deny it if ye can. Yet I say, there is no such fore ■
knowledge in God as, directly, or at all, without an abuse of it, will
cause one of them to fail, or prevent him from finding his crop in the
way of his duty. God hath no foreknowledge to exercise in that
way ; and men in relation to natural things are not influenced by that
kind of foreknowledge which God doth not claim, but by this, that.
he who doeth work shall reap the fruit ; and they all find their ac-
count in doing their duty, except the indolent, whom there is no
cause to prevent from sharing the blessing in the same line v/ith oth-
ers, only their own indisposition to submit to the order of God and
the line of duty in the things of nature : the earth is as free to yiekl
her strength to them as to others. Just so, the gospel will yield her
fruits, the crown of righteousness and eternal life, to all who plant by
faith, (which as already proved, is in the reach of those who hear th(i
gospel,) and cultivate by obedience : and this is what God knoweth
of these things. For in the gospel there is no unfruitful seasons,
exclusively from the failings of the people towards their duty. Oth-
erwise, wherever the gospel is there is always good sea.sons ; and
where it is not, men arc as innocent in not cultivating it, provided they
arc upright in v/Iiat degree of light they can acquire, as men Vv'ho
cultivate no corn where there is none to plant, in doing the best
with what they have. But, Woe to our land, for the gospel is here
and men are unwilling to cultivate it, because in so doing, it is indis-
jjensable, to cut dov/n and destroy, all the wild vv^eeds of the forest,
the vine of the earth, the grapes of Sodom and the clusters of Go-
morrah, which mankind love more than tlie holy fruits of paradise.
But let the minds of the honest be released from difficulty ; to such,
having once found the gospel, there is no insurnicuntable cause of
discouragement.

It is a matter of the greatest importance to keep the character of
God clear in the viev/ of men's consciences; for without this they
v.ill never see themselves in the wrong on right principles or feel
proper compunction for sin. That law must be holy, just and good
which can take occasion by a man's sin, deceive him and slay him.
As long as a man conceives that any thing in God is the efficient
cause, however remotely, of liis being a sinner, whether decrees or
foreknowledge, he can never feel clearly guilty, or justly condemn-
ed, neither while he conceives the cause to be anywhere exclusively
of his own choice and doings. I am aware that some who presume
to claim the name of preachers of the gospel talk othcr.vise, saying,
Tiiey are not obliged to viixlicate the character of God ; God, say

iy\ OF ELECTION

they, is able to vindicate himself; and thus represent him as a thresh-.
i;ig tyrant who caiiics r.11 Ijcfore him by arbitrary power, and whose
v.ays arc not jin:tifiuble before his responsible creatures, who are re-
cjuired to obey him. And we have no right, say they, poor short-
si'jhted mortals, to enqiiire into the justice or propriety of his plans
or hiis executing them. It is enough for us that he hath said it and
done it. True en'ough ; a Thus saith the Lord is satisfactory to any
consistent man. But we have no Thu.i saith the Lord for a partial
and speciticd elect to the exclusion of others; they can show us no
7'hufi saith the Lor^o for the foreknowledge of God amounting to an
absolute decree, fixing the condition of men without respect to their
faith and obedience, or in any wise limiting or cram.ping the certain
prospects of eternal life for those wlio submit to keep the gospel in
obedience on the authority implied in its pro])osals ; there is no Thu»
sdith the Lord for submitting to th.e dictates of arbitrary, or al-
inighty power without a rational conviction in the judgment and con-
science of the propriety of the requisition. But we have a Thus
saith the Loud; Yea we have it, for enquiring into the ccnsistcucy
and propriety of God's dealings with men. " Come now, and let us
iseason together sailh the Lord." (Isa. 1, 18.) What: men reason
with God and God v.ith men? Yeu, even so ; Come noAV, and let va
be convinced^ as if he had said, (thus in the HebrcAv "vvilh a good
color,) t!;at wc may see v.'ho arc rigjit, ye or I. And the prophets,
Jeremiah and Ezekiel, had plain and familiar reasoning, by commis-
sion from Gcid, to show to men the etjuity of his dealings towards
them. These tiiercfjre f(;und it an important charge committed to
them to vindicate t!ie cliaracter of God, to show to man, not his so-
vereignty about which some affect to be so much concerned, but hi&
vjirightness. For this is the work of a true messenger, one among
a thousand (Job. 33. 23.) And this was the work of Jesus Christ
the true messenger of the covenant ivhom God hath set forth a mcr-
cv-Heat^ through faitii in his biood for a demonstration of hi-f right-
tonsuess, that the people mi«^;l'it come and obtain the forgiveness of
sins, when they see before ti.eir eyes that ^I'ith him there is forgive-
■?!css, that ke may be feared^ that he is just and the justifer of kim
vjho is of the faith cf Jesus. But how will men be induced to ren-
der to Ciod hjsdue, to pay to him a reasonable service, unless they
can understand the rcasoiiablencss of his plans, his doings and his r'c-r
qinsitions.

Those preachers, therefore, v.iio have such conceptions cf the
j-.lans and purposes cf God, as will not bear a fair and rational justi-
fication to the conviction and acknowledgement of all reascr.abie
men, h.ave a poor errand to the world of inankind, already lest in
t;ioir er.niity against him. So far as a meKscngey fails in showing to man
the righteousr.efis of Gcd in all his ways, so far he comes shoit of-
the work of a minister of Chiist. "For what if some did hot be-
" lieve? shall their unbQiief make the faith of God without cffcctt

il in all his ways to
,) but every man a liar.;

" lieve ? shall their unbdief make the faith of (
" God forbid: Yea, let C^d be true (and faithful
'' the knov. ledge and undcrB:ar;dint>- of n:cr.O bu

AND FOREKNOWLEDGE. 2of.

<' (and so remain until he come to know the ti'uth and vighteousiicss
*' of God ;) as it is written, that thou nii'^htcst be justified in thy
"sayings, and mightest overcome when thou art judged." (Ro. 3.
3, 4.) But these few remarks must suffice ; as a free and full inves-
tigation of this particular, would lead too far from the subject in
hand as v/eil as induce a repetition of much of what is already
written.

We have now gone through th'C particular subject of election and
reprobation, and shov/n clearly, that the decrees of God are absoluto
or positive, on those points only v/hich were necessary to secuic tl;c
foundation of the work, and to jn-ovidc sufficiently for the f;aIvation
of men, and that the way is left open, for all avIio will, to conic and
be saved: and all to the glcry of God. And although it should be
objected, as no doubt it may, that on this plan the bi;ilding will al-
ways be lacking in stability and glory, for the work and spirit of men
will be mingled with the work of God and built on the foundation
which he hath laid. This objection can arise from nothii^.g but lack
•of understanding ; for souls wlio arc gained to the gospel by the au-
thority of God therein made known, and yield that cbedience which
the gospel requires, live the same life and partake of the same Spi-
rit with the foundation, yind out of hisj'idncss have all vje receiv-
ed^ and grace accordhig to grace. Thus they become cemented
cr incorporated into one body by the baptism of the one Spirit, and
the building is all of God who is above all and through all and in
them all ; for both he that sanctifieth and they that are sanctified are
all of one.

I know it hath also been argued that such apian leaves all in un-
certainty and that God himself i? implicated with uncertainty, whe-
ther he hath not sent his Son and done all the rest in vain ; and that
Jesus Christ also is involved in the same uncertainty ; for if every
raan is to make his ov,n choice, wlio knows who, or whctlicr any, will
.obey the gospel, or whether Jesus will ever see of tlic travail of his
soul and be satisfied ! This is indeed a whimsical argument : and
represents God as incapable of knowing any thing but what he de-
termines to bring- to pass at all adventures, without leaving his accoun-
table creatures to any choice in the matter, except that iN'Iiich is pro-
duced, limited and circumscribed by aljsolute decrees, which is no
choice at all, and the plan disannuls all res]<onsibiiity, as proved in its
place. What kind of being must we suppose God to be, if he liatlj
so little understanding of the organization, faculties, and sensii)ilitv
of the creatures whom he hath formed and endued with all these
things, as not to know, Vvitli the utmost precissicn, v/jiat kind of a
gospel would answer the purpose of gaining them to obedience, and
what degree of energy, must be exercised to overcome tlicm to
make their choice ? and how to encrcase the energy of the call and
pursuit until Ms house should be filled ! It is indeed a poor concep-
tion of God to suppose or to admit, that he can be at any uncertain-
ty how to adapt a gospel to the state of man even in his fallen condi-
ticn, 'And w^.at is to hindc!'; that God should bring ir.cii to trial a

205 OF ELECTION

second time, even those who have rejected the first, the second being
a deeper work ? and if that vviil not do, a third !

Thus while tlie obedient before the flood, were preserved in safe
keeping- ready for a greater ch.y, and the wicked cut off, and so of
all the rest in the days of Moses, and after until the perfect day ;
what is to hinder God from bringing them all forth and giving them
a trial in a day when the work v/oald reach deeper into the quick,
and save some of them ! For so it is written of Jesus Christ, that he
v/as " Put to death in the flesh but quickened in the Spirit ; by
*' which also he went and preached to the spirits in prison ; Avho
" some time v/ere disobedient, when once the long suffering of God
" waited in the days of Noe, while the ark was a preparing, wherein
" few, that is, eight souls were saved." And again, " For, for this
" cause was the gospel preached also to the dead, that they might be
" judged according to men in the flesh, but live accordirig to God in
" the Spirit," if they will obey, and so have the same privilege of
those in the body. (1 Pet. 3, 19, 20 and 4. 6.) Should God tiiere-
fore in the great love wherev/ith he loved the world of mankind ; in
the great mercy and compassion in which he feeleth for their mise-
ries ; and in the abundant willingness which he hath expressed for
their salvation, have given all these people a trial by the ministry oi
Jesus Christ in his fii St appearing; not even excepting Cain who
slew his righteous brother, Esau who sold his birthright, (for Avhen
it is said That afterward v,-hen he would have inherited the blessing,
he ^y■^ir, rejected ; for he found no place of repentance though he
sought it carefully with tears ;. all this doth not imply that he would
have come to repentance for his sins but could not get the privilege,
but, that he found no room in J-saac to repent of having given that
first blessing to Jacob, nor any disposition to recall it,) or Saul the
v/icked king of Israel, or Absalom the rebellious son of David, or
Solomon, who after all his glory and after the Lord had appeared
to him twice, had his heart turned away from the true God after
idols, by his attachment to strange women, or Mcnasseh, Ahab, or
Ahas, or Jezebel, who can gainsay or prove to the contrary? Is there
any thing too hard for the Lord? " He that spared not his ov.'n Son,
but delivered him up for us all, how shall he not with him also freely
give us all things." (Ro. 8. 32.) Fcr the gospel v,'as preached to
the dead ; which signifieth those gone out of the body by behig con-
trasted with men in the flesh ; which flesh also signifieth the animal
flesh, or the body, because men in the flesh, meaning men in a carnal
nature would be no contrast with the dead, whether literally or mor-
aliy understood. To the dea:l^ is the exact rendering of the word
which in the common reading is translated fo them that are dead.
And if Jesus Christ the charitable and forgiving Savior, as he Com-
eth in his second appearing, (v.'hich is already commenced,) while
he convinccth all, of their ungodly deeds, and hard, ungenerous
speeches, should give all ^notlicr trial to bring them to repentance,
r.ot even e:jcepting Judas the traitor, or Pilate who basely through
fear of the people, gave judgment against him, contrary to his own
conscience, who can withstand, and say that our Lord and Savior

AND FOREKNOWLEDGE. 2or

hath done unjustly ? And there is nothing to contradict the preachinij
of the gospel in the second appearing of Christ more than in ths
first; for that the time of the last judgment is a time of preaching
tlie gospel is proved in its place. On this plan the gospel Mill have
its full effect, God wiil have his house liiled, and no man will be kit
to perish without first having a fair opportunity to escape.

The gospel is most liberal ; God hath revealed himself therein a
merciful God, generous, benevolent, and kind to the fallen race; but
he is also just; this ought never to be left out of vie'.v». Wliat secu-
rity or propriety would be in the government of a prince whose life
and institutions v/ere not marked with decided justice in all respects?
Many people appear to be high.ly entertained and deli!>-hted with the
liberality of the gospel ; they are pleased with hearing the liberal
invitations, setthig the door of salvation open to all, and making the
way and end thereof, eternal life, free to all v.ithout respect of per-
sons, in contrast with those contracted and selfish notions of some
who believe in a partial election of some to life, with the consequent
reprobation of otliers to perdition, Avithout alTovding them any fair, or
even possible opportunity to escape. But much as they are often
gratified with hearing these things, their pleasure appears to be mere-
ly sentimental. In many of them no room is found for the least grain
of the work of God's power to ^ave the soid from sin ; they savor
not the inward workings and power of Christ, and have no relish for
the holy, self-denied life of a christian, which is the prelude to eter-
nal life and glory in heaven. It appears as though the more gracious
and condescending God reveals himself to men for their salvation,
the more confidently many claim to themsci\es license to treat fthe
messages of grace with neglect or open contempt, and to affi'ont his
RUihoiity by disobedience: this is the effect with those who receive
not the truth in the love of it that they might be sa^'ed, whose hearts
are not governed by the Spirit of obedience in Christ. Can ariy
people be in greater danger of coming into this condemnation, that
" Even as they did not like to retain God in their knowledge, God
" gave them up to a reprcl^ate mind to do those things which arc net
" convenient : being filled with all unrighteousness." " Who being
" past feeling have given themselves over to lasciviousness, to Vv'ork
" all uncleanness with greediness." " Oh that they Avere Avise, that
" they understood this, that they AA'ould consider their latter end,"
Will nothing do short of letting men rule and bringing God into
subjection to their Avill? Will men refuse to subn-sit until the dcGr
of heaven is opened Avidc eiwugh to let them in Avith all their sins, anti
their own Avills ruling in them; This Avould agree Avell with tho
nature of men ; but it is impracticable. It is imjxissible CA-en Avith
God to effect it: sin cannot vuiite Avith holiness. It is unreasonable;
man cannot rule the mind of God: he must either become subject
or be unhappy for ever. <' I have sAvorn by myself, saith the Lord,
" the Avord is gone out of my mouth in righteousness,- and shall net
*' return, That unto me every knee shall bovv and every tongue shall
<« SAvear." (Isa. 45. S3.)

20» OF ELECTION

But the last time is the last. Every former dispensation spake of
another to come. The first appearance of Christ bore witness to the
second, but not to v. third. Tliat second havisig ah-eady commenced
according to the scriptures, as proved in its place, proclaims the last
opportunity for men to be saved. And shall not the goodness of God,
lead to repentance ? Or shall men finally persist in despising the
riches of his goodness, and forbearance, aixl long-sufifering ! after he
hath limited a certain time. Saying, To-day, after so long a time., as
it is said. To-day, if ye will hear his voice, harden not your hearts.
Whrefore (as tlie Holy Ghost saith) To-day, if ye will hear his voice
harden not your hearts, as in tlie provocation, in the day of tempta-
tion in the wilderness, when he sware in his wi-ath, They shall not enter
into n>y rest. For such a closing of the last dispensation, the last
calUng and offer of mercy, will be irrecoverable ruin. And let those
who liuve ajiy degree of light and conviction of th.c work of Ged
Avhich he is doing in these last days, by his Holy Spirit, remember
these things, befoi-e their day pass and the work come to a close with
them : for it will be cut sliort in righteousness. " For if we sin wil-
" fully after that we have received the knov/lcdge of the truth, there
" reniaineth no more sacrifice for sins, but a fearful looking for of
" judgment and fiery indigintion, which shall devour the adversaricsJ*
" And whosoever spcaketh agair.st the Holy Ghost, it sh.all rot be
" forgiven liim, neither in this world, neither in the world to come-"
'* There is a sin unto death ; I do not say that ye shall pray for it.'"

It hath been said, that by this plan which leaveth every inan to
make his own choice, God is subjected to his creatures ; that every
man may have a choice, down to the darkest savage or meanest Hot-
tentot, but God must have no choice. Vain man would tewise;
and bv professing to be wise above what is revealed, he becometh a
fool. ' Because God will only cJ^.oose the thing which is good and
just, because he hath chosen to himself the people who call upon
him day and night, and who worship in spirit and in truth, is it there-
fore true that he hath no choice at all ? But who ascribeth to man
a pov/er, or privilege of choosing, v.diich is denied to God ? a power
to choose one man for good to the injury or neglect of another with-
out any reason found in the men for such distinction ? Surely not a
filend of that God who judgeth every man according to his works—
surely not a free man ot" America, a re[)ublican friend to human liap-
piness. JBut is this to subjugate God to the Avill of man that every
one may have a choice, according to Cod's appointment, to submit
to God's plan or to die in his sins and to sink into irrecoverable per-
dition by rejecting the last offer of his grace ? Could man reject
God's terms with impunity, that would limit the power of the Holy
One and seeiri to subject fiod to men. But how many ! O how nia- "^
nv make bold strides, and show the fairest prospects to be added to
the number of those wlicse end is destrucVicn, who were of old pro-
scribed to this cendcmnation, ungodly men, turning the grace of our
God into laciviou.f-nesr,, and denying the only Lord God, and our Lord
Jesus Christ, wh.osc judgment now of a lGn,rj time lingcrelh nc%
and their damnation slumbereth not ?

209
CHAPTER XIII.

Of the Times and Seasons, or accejitcd time and day of Riilvation.

We shall close this subject relatinjj to ths decrees ot God, v/ith a
few sayings on the Times and Seasons which the Father hath reserv-
ed in his own power. God who i$ most wise, and knoweth all his
ivorks from the beginning-, hath tlie most correct khdwledgc at whai
time to introduce a new dispensation, or any new degree* of light for
the promotion of the great work of redemption. And what belongs
to us is to be ready and obedient to his proposals. God never under-
took so great a work without considering^ of his own power to carry
it on, and his wisdom to govern in ail things. " For he worketh all
things according to the counsel of his own Avill." And no part of
his work will ever come out of place : whatever is lackiivg or wrong-
will be on our part, and we must sustain the loss.

The principal point then, which ought to occupy the raind and the
attention of all men, is to know tlic times and seasons, so far as to be
in readiness, to open to every one his duty, and to make a proper use
of the seasons as they pass along without being overly anxious about
those which arc not yet made known. When the apostles witli great
anxiety enquired of tlie Lord .Tesus, " Saying, wilt thou at this time
"restore the kingdom to Israel? He said unto them. It is not for you
*' to know the times and sjcasons, whicli the Father hath put in his
'' own power. But ye shall receive .power after that the Holy ghost
"is come upon you." (Acts 1. G to 0.) They were required to be
obedient and in subjection, ready for what should come next. For the
want of considering the day and attending to the duties of it in the
proper time, many are exposed lo great loss. This was the case
A^'ith the Jews, over whose city Jesus wept, " Saying, If thou hadst
*' known, eveii thou, at least in this thy day, the things which belong
" to thy peace, but now they arc Ijid from thine eyes." (Luk. 19. 2'l..j

What is required therefore of cveiy man, is to keep up with tlic
time, fulfilling tlie duties as it pass.-th along: in so doing he is justifi-
ed and accepted of God. Tims Cornelius was accepted of God, and
his prayers and alms went up for a memorial before God, before hv.
knew any thing of the gospel of Christ or had found the v/ay to ]>c
saved. Thus the whole nation of the Jews in being obedient to the
ordinances and statutes of God in that day, at ail times w'len they
were obedient in all these things, were accepted of God and had
prosperity and peace. To keep up witli the time is Avhat is requir-
ed and no more. It was not the duty of the Jews to believe in
Christ in his proper character as the Son of Cod and their Ptcdecm-
er imtil he appeared to them and began to make himself known in
that character. They had the promises and believed them and
were justified in so doing ; but what tlyngs v.-ere containetl in the pro-
mises it was not their duty to know, to undei-stand, or ''even to be-
hove, For eye had not seen nor car heard, neither had they entered
vMo the heaj-t gf man. And « The prophets have enquired a:;d

B?

210 OF THE TIMES

" searched diligently, wlio prophesied of the grace that should come
" unto you : searching what, and what manner of time the Spirit of
" Christ which was in \b.en\ did sig-niiy, when it testified before hand
"the sufferings of Christ and the glory that should follov/. Unto
" whom it was revealed, that not unto themselves, but unto its, they
" did minister the things which are now reported unto you." ( 1 Pet.
I. 10, &c.) Tr.us they v/ere left to find their duty and their place
in their own day. It v/as not the duty of Cornelius to believe in
Christ until 'he had heard of him; neither v/as it the duty of the'
Eunuch to believe that Jesus Christ v/as the one of whom the pro-
phet spake until he had a guide to give Lim an understanding oi
what he read. So neither is it the duty of the heathen at this day
to believe in Christ who have had no knowledge or information about
him. Neither is it the duty of professed christians under anti-chris-
lian darkness to believe that Christ hath made his second appearance,
until they hear the testimony opened far enough to carry conviction
to their consciences, if found honest. Until then they are justifi-
able in preaching and praying according to the best light which they
can find — eating the bread and drinking the cuj), showing forth his
death until he come — looking for and hastening to the coming of the
day of God. For according to any man's light and Lis obedience
to it is his acceptance. For v/ith God there is no respect of persons;
but in every nation he that feai'eih him, and v/oi-keth righteousness
is accepted of him, on the same principle with Cornelius.

Butvbt it be remembered that ignorance of the truth, or not be-
lieving it, will not justify a man in neglect, who shuns the light
because it is contrary to his former prejudice, but especially, who
avoids the light, or wards off the couviction, because the tilings testi-
fied are contrary to the feelings and propensities of his nature. " The
'' flash lusteth against tlie Spirit and the Spirit against the-flesh, and
'■ these are contrary the one to the other. Because the carnal mind
" is enmity against God for it is not subject to the law of God neitl}er
« indeed can be." (Gal. 5. 17.Ro. 8. 7.) The gospel thrcfcrc is
necessaiiiy enmity against the carnal mind, which rules in natural
men, Avhatever their piX)fession may be. And it is not to be expected
but the gospel will work in the people who hear it a!l manner of
evil temper against it ; as the apostle saith of that law which w-as
holy and just and good; It wrought in me all manner of concupi-
scence: every kind of lust. Thus the gospel v. ill stir up in men,
lusts, murders, evil surrnisings, maliciousness, blasphemies ' against
God, hatred against men, hypocrisies, and every evil Avork, because
it Cometh directly against every such work and the nature which
i-^roduceth them. Thus said Jesus, " The world cannot hate you :"
(his brethren who did not believe and were therefore of tl;c world :)
" but mc it liateth, because I testify of iU that the works thereof
" arc evil." (John 7. 7^ And no matter what a man's proicssion is ;
th.at cannot be stirred up in hini which is not iJicre. If therefore
such evil passions, lusts and blasphemies arc stirred in any man it
i« undci'iable that thev have their home and residence tiicrc. And

AND SEASONS 2H

this is no e\iclence against the truth of such testimony, but rather
in its favor because it stiircth up its enemies in oposition. For if
it Avere of the world the world would love its own. Many, v/hcn
they here the testimony of Christ in his se^cond appearing, reject
it, and forge many pretexts to excuse the;;^selves, unwilling to dis-
close the radical reason, that it cometh against their lustful natures,
testifying to them that the works thereof are evil, and the enjcyment
impure. And they hate the Lord Jesus Christ who lived a self-de-
nied life, and never indulged in the lust of concupiscence. Tlius the
Jews lost their justification, when the light appeared, by hatir.g
Christ and the Father. " If I had not come and spoken to them
" they had not had sin ; but nov/ they have no cloak for their sin.
" lie that hateth me hateth my Father also. If I had not done
" among them the works which none ether man did, they had not liad
" sin; but nov/ have they both seen and hated both me and my ,1'a-
"ther." (Jno. 15. 22, 24.)

But however justifiable any are in m^ibelief, th&y are not saved,
as hath been shov.n in the case of Cornelius and others ; for there i<i
i>o salvation out of Christ. " Neither is there salvation in any other:
ior there is none other name under lieaven given among men where-
by we must be saved;" (Act. 2. 12.) and Christ is jiot knov/n witli-
out the gospel; for, to preach Christ is to preach the go';pel, and to
preach the gospel io to preach Christ. Thus the apostle saith of the
Gentiles before they heard the gospel, that they were without God
and had no hope. And in all the favorable language which he hath
iised towards thcni in tiie beginning of the epistle to the Romans, (2.
1 1 to 16.) there is not a word v/hich can even imply salvation. " For
••• there is no Kcspect of persons with Gcd. For as many as have
'• sinned without lavv shall also perish v.'ithout lav/ ; and as many as
*' have sinned in the law shall be judged by the law," and therefore
1)6 sufely condemned, for cursed is every one who continueth not
in all things .which arc written ixi the book of the law to do them,
>' (for not the hearers of the law arc just before God, but the doers
" of the law shall be justified. For when the Gentiles who have
" not the law, do by nature the things contaiiied in the lav/,. these Iiav-
*' ing net the law, are a law to themselves ; which shew the work
" of the law written in thier hearts, their conscience also bearing v/it-
^' ness, and their thoughts the meanwhile accusing or else excusing
" one another,) in the day when God shall judge the secrets of men by
•*' Jesus Christ according to my gospel." But not a word of their
being saved on these terms.

Again. Hov/ever justifiable any are in unbelief before they hear
the gospel, the entrance of the gospel into the land iwid ijeighbor-
•liood, consumes all tii'eir justification on that ground; for the light
will work in, and they have either to obey or strengthen themselves
in their opposition, or to use the mildest term, their disapprobation
of that gospel which strikes at the life of their sensual enjoyments
and appetites. Now they have no cloak for their sin. "And the
" times of this ignorance God winked a.t ; but now comman;dc;th all
■' men every v/hcrc to repent." (Acts !7. 20.).

2*1: OF THE TIMES

And aS before observed, God will never introduce any dispensatio/f
out of time or place. When the Jews, Avho hud the greatest privi-
leges of any pet pie, had been tried to the utnaost in that dispensation,
nnd were not saved or made a whit better thart the Gentiles; for,
*•' What then? arc avc better than they ? No, in no wise; for we
" have before proved both Jews and Gentiles, that they arc all Un-
''^ der sin." (Ro. 3. 9.) When the Gentiles had done their best by
their wisdom and philosophy, and could eifect nothing ; when the
limes were fulfilled according to the predictions of the prophets, and
the people wore in expectation, after John had preached that the
kingdom of heaven is at hand, the Christ of God appeared and
opened the v.ay of salvation by the way of the cross, to be preached
to all people ; yet quite contrary to the expectations and feelings of
all. " For lifter that, in the wisdom of God, the world by wisdom
" knew not God, it pleased God by the foolishness of i)reaching to
" save them that believe. For the Jews require a sign, and the
" Greeks seek after wisdom: but we preach Christ crucified to the
'• Jews a stumbling block and to the Greeks foolishness ; but to those
»' who are called, both Jews and Greeks, Christ the power of God
*• and the wisdom of God." (1 Cor. 1. 21 to 24.) And after the fall-
ing avv'ay, to which Jesus and his apostles bore witness, had prevailed
in the earth, in the power of anti-christian darkness, and the people
had Icng looked for the better day of deliverance, many having borne
Avitness that the time is at liand, the true gospel of Christ is again
ir.ade known in his second appearing, tendering salvation to all who
will confess and forsake all sin in nature arid works, ar.d thus follow
Christ bearing Lis cross in the faith of his second appearing. This
second ajipcaring is without sin to salvation, to those wl^o look for
him, and are willing to have him and his salvation on any terms which
are safe and effectual : all these can see hin>. But others can n<j
m<,'ic see him, than tlie Jews could see Christ in the man Jesus, who,
ihcy said, had a devil, or than the disciples, while yet carnal, could
sec tlw Father ia the Son. And this gospel of Christ's second ap-
peai-jiig, is so contrary to the nature and carnal fceiings of men, as
well as their expectations, who arc of the earth and savor the things
of the earth, that it is inferior, if possible, to the foolishness of God,
and its followers meaner than the filth of the world and the offscour-
ing of all things. But they seek that honor which cometh from
God only.

Nov/ while God is thus attending to the great work of redempti-
on, it is not contrary to his wisdoBi, nor to the equity and love in
which he so much aboundcth to his creatures, to call them by many
providential movements, from one country to another, or from one
conditon of life to another, whei-etliey will be more likely to receive
the gospel, and suliserve the great end, knowiiig at what period it
will be proper to introduce the gospel into certain places. " For he
" hath made of one blood all nations of men for to dwell on the face
" of tiiC v/hoie earth, and hath determined the times ar,d seasons be-
" fore appointed, and the bounds of their habitation ; that they

AND SEASONS. 213

« should seek the I-ord, if haply they might feel after liim and
« find him." (Act. 17. 26, 27.) This then is the purpose of Cod in
all his providential movements, that men may be brought to seek
after God and find him to their salvation. And when the gospel is
sent to any country or people, they who are obedient Vi^ill be blessed
and will prosper, but the disobedient v/ill fall under the curse and be
destroyed, for God will dispose of the people according to their do-
ings, as freely as the potter doth his clay, forming of it such a ves-
sel as it is fit to make. " Then I went down to the potter's house ;
♦' and, behold, he wrought a work on the wheels. And the vessel
*' that he made of clay was marred in the hand of the potter ; so l^e
" made it again another vessel, as seemed good to the potter to make
" it. Then the word of the Lord came to me, saying, O house of
" Israel, cannot I do with you as this potter? saith the Loud. Be-
" hold, as the clay is in the potter's hand, so arc ye in mine hand,
" O house of Israel. At what instant I shall speak concerning a nu-
" tion, and concerning a kingdom, to pluck up and to pull dov/n,
" and to destroy it : if that nation, against whom I have pronounced,
" turn, from their evil, I will repent of the evil that I thought to do
" unto them. And at what instant I shall speak concerning a nation,
" and concerning a kingdom, to build and to plant it : if it do cvJ4 iii
" my sight, that it obey not my voice, then I will repent of the
" good wherewith I said I would benefit them." (Jer. 18. 3 to 10) i
I have heard it argued that the man \^io was hired into the vineyard
at the eleventh hour, received equal wages with those who entered
in the morning, and it seems to be used as a pica tliat any time will
do to ei)ter into the work of Christ. And it is no doubt a pleasing
cloak to those who hate to serve Gud in the Spirit, or to follow Christ
bearing his cross and his reproach, and are glad of a pretext to kccj)
out of the narrow way, as long asthey divre. But it is a wretched
and horrible deception, like the rest of the devil's fabrications, Vv'ho
is subtle enough to appeal to the scriptures Avith great dexterity.
And v,ho is so blind, unless v/ilfully so, as not to see in a moment,
that the account m.inisters no kind of pretext for any delay in those
who hear the gospel ? or any ground of hope, that matters will. even-
tuate as favorably with those who delay as with those who enter in at
the first call ? So did they who went in at the eleventh hour ; they
made no delay, but went in immediately. Had they been invited iw
the morning early, and stayed away until then, the event v/culd not
have been so favorable as it was. And to what doth this parable re-
late ? to the people entering into heaven, or final glorification? Can
any one suppose that they who are finally redeemed in the evening
of the day of redemption, v/iil feel or make any miirmurmgs against
their Lord and Master, for making others as happy as they ? Never.
This is a crooked serpent, found in some of those who have gained
but little if any thing in the work of the gospel, ailft envieth that
others should participate in the same blessings equally with them,
especially those who are called in much later than themselves : they
ai'c high-raindcd and love the pre-eaunence. But the good-man of

3t^ Oi.'' i'ilE 'iiMr.^

llie bouse will give the last, who come in at his call, an equal privi-
lege with the Mrst. But Avcc to them that neglect the cai'^ to wait
for another time : they shall be iound in the company of the foolish
virgins v.ho neglected to provide oil in their vessels until the l>our
had pac'sec!.

The j^.atural conclusion therefore of ail these things is, that v/her-
eve-? the gospel is opened in sny land, and the people hear and receive
fiich, it is the immediate duty of each one to repair to the standard
and put his faith into practice by obedience, for the time is come,
like Paul, who when he first believed, immediately 'conferred not
with flesh and blood. For hov/ever true, that God hath kept in his
cwn power the times and the seasons for the opening of the gospel,
he hath laid no injunction, given no liberty, nor left the least ground
of ejicc'urag-ement to make any delay after believing ; after hearing
the gospel and feeling any conviction or apprehension of its truth, but
01 the contrary, " To-daij if yc will hear his voice harden not your
hearts." " For he will finish the Avork and cut it short in righteous-
'■•ness: because a short \7ork will the. Lord make upon the earth."
All they who believe in the heart, as Paul hath expi'essed it, or with
alt the fniTLTi, as Philip said to the eunuch; that is, they whose faith
worketh by love and is accompanied with the detej-mination of the
heavt to the gospel when believed, will not delay. He that in an honest
and c;acd heart hearcth the word "of the kingdom brmgeth forth fruit.
The work of Ciirist is to brihg in everlasting 'righteousness and to
make an end of sin. And in doing this he will make havoc with the
V. icl'icdness of the v/crld ; and Avith the vricked v/ho will not forsake
their sins. " According to their deeds accordingly he will repay."
Tijc Hebrew text is emohatical and very strong; ['?;.'D iniS::!: Sj;3
rCDV7'si'''l " Rcconipensing^ according to ivorks according to Kvorks he
" 'u}i!l refiaij ; fury to h.is adversaries, recompense to Lis enmies; to
*« tlie islands [or nationsl he will repay recompense." Every man
tberefcre may e::pect to receive in full proportion according to his»
Vrci'k-s.

How long will men weary the patience of God; It would seem
as thoiigh some encourage themselves in sin, because the Judgments
cf Gcd have been so long announced agahist sin, and yet they are not
cut off. But cannot the iir.godly consider, that tiiese judgments have
been executed on the muititvulcs of the disobedient from age to age,
who have felt the w-eight of tl'.eir iniquities and sunk under the curse,
?.nd that they also will soon experience the same destruction, wit-iout
a prompt repentance. But seme see others in the same ungcdi)- and
i.idifi'erent situation \*ith tljemselves, and yc^t net cut oft', and why
should they fear? " Because sentence against an evil Avcii: is not
• ' CKecutcd Epcdily, thcrefb.re ti:e heart of the sons of men, is fully
" set in them to do evil." (Eccl. 8. 11.) Thus men may lock one cu
aiiothcf, and A'^.it to sec what wiPi becomx of each other until both
are ruined, as many are dafcvg at this day. Biit the wise v.'ill remen;.- "
■T)cr, and the discbedier-t muGt know, that « lie that being often vc
<■'• proved, Lardeneth his neck, si-all suddenly be destroyed and th^i'.

AND SEASONS

" Nvlthoxit remedy.'' '■'■ What if Cod, v.illing to sbev/ his wvzJdi and
«* make his power known, endured with, niuch long-sufierii-g the
" vessels of wratii fitted to destruction." It appeals as tho.a"gh In?.-
wy conclude accoi'ding to the proveil), IVhilc there i-i life there h
ho/ie^ that as long as life lasts they may at any time become obedient
and be saved ; and thus they get some case. But tliese t\rc blinded,
snared and taken by the enemy. These caii^be no better tlian wilful
sinners, wilfully and v/antonly provoking God. A.nd what saith the
scripture ? " If we sin M'ilfully after that wc have received the know-
<' ledge of the truth, there reniaineth no more sacrifice for sins, but a
" certain fearful expectation of judgment and fiery indignation whiclix
'•' shall devour the adversary." It is then evident that people may, by
sinning against light, shut the door of heaven against themselves, while
tn.ey have yet years to live, and lieap up wrath against the day of
wrath. Behold, now is the accepted time, behold, now is tlie day of
salvation. To-day^ if ye will iicarliis voice harden not your hearts.

And for the same reasons, it is the duty, the bidispensable duty of
all tliose who hear the gospel testimony, to cjien their ears with free-
dom and without prejudice, while its ministers reason with vhcra : to
be like the noble Bereans, who searched the scriptures daily to sec
whether these things w^ere so. The leading cause of unbelief, aa
before shown, is an unwillingness to receive salvation by the way cf
the cross — an umvillingi^css thjit this should be the true gojipcl — aa
unwillmgness that the spirit should be saved at the expense uf the lifo
and very existence of the flesh, or carnal mind — an unwillingness tu
forego the present sensual fleshly enjoyments and pursuits, to obtain
future blessedness and glory in the spirit, as welj as present peace
with G;)d. People v/ould rather salvation could be l.ad some othci'
way. But God is most wuse; gracious, and not cruel. He mahclh
the way as strait and narrow as it ought to be, and no narrov/er. Let
the people consider these things, and feel into their cwn consciences;
v/hether the oposition in their own breasts be not that which renders
the gospel of Christ's second appearing, dark and objectionable,
more than any lack of evidence or conviction.

This is the will of the Father, that whosoever scctli the Son and
beiieveth on him, may have everlasting life. If it be not the will
of God, or if he doth not require, that they who have never heard
the gospel should believe, luitii the gospel is sent to them, it is the
will of God that they who hear and beiieve should oh.ey v.ilho\;t
farther neglect. T herefore, " Sow to yourselves in righteousness :
" reap in mercy, break up your falio'.v ground ; for it is time to seek
"the Lord till he come and rain righteousness upon you." (Kos. 10,
♦' i?, " Blessed are thcv who hear the word of God and l:ccr> it."

THE

MANIFESTO.

PART II.

TtiE ORDER AND POWER of the CHURCH of CHRIST;

Including- certain marks and evidences vohercoy it may

be KNOWS and DISTINGUISHED frojit an others.

CHAPTER I.

^he apfiointed and correct Order of God for the Covfession aiid
Forgivcnes-? of Sins.

It will readily be gvanted that it is just and proper to confess oru"
Bins to God, against whom all have sinned, and who is Judge of all.
And none who correctly believe the scriptures will deny, that confes-
sion is necessary to obtain Clod's forgiveness. For, " He that covcr-
*' eth his sms shall not prosper; but whoso confesseth them shall fiiid
"mercy." And, " If we confess our sins he is faithful and just to
<' forgive us our sins." But if we confess to God we must have
access to him ; and that access must be in a way of his ov/n laying
out, as we shall prove.

Some imagine that God may be found in any place and cvcrv
"whe!*e, because he fills immensity. And it is true God may be four.d
in all places and in all things, but not to the same purpose and efi'cct.
Thus God is seen in the siin, the moon, the air and the water. But
the sun doth not shine by night, nor the moo'i by day ; the fowls can-
not fly in the water nor the fish swim in the air ; the air doth not
supply men with drink, nor the water with breath; every thing hatli
its own time, order and place, in which it is acceptable v/ith God and
profitable to men. And God is no less orderly in things of a Spiiit-
iial nature, than in those of a more temporal ; as saith the apostle ;
" There are dift'crenccs of administratior.s, but the sime Lord, and
<■' there are diversities of operations but it is the same God who v/ork-
<' eth all in all."

Among other requisitions of God from fallen man, the confession
of sins hath its proper place and order ; and in that order alone God
is accessible to hear and forgive. This is manifest from both the
law and the gospel. Fov the law, though an outward dispensation,
KUd did not save from sin. or cleanse the people ai pcrtairing to the

F. 2

rjis THE CONFESSION

conscience, was a just and correct shadow, and pattern of- the saving
work of Christ in the gospel. " The Holy Ghost this signifying, that
" the way into the h^oiiest of all was not yet made raanifest, while as
" the first tabernacle was yet stanchng : w hich was a figure for the time
" then present, in which were offered both t;ifts and sacrifices, that
" could not make hhri that did the service perfect, as pertaining to
" the conscience ; which stood only in meats and drinks and divere
" vrashings, and carnal ordinanses [or Justifications of the flesh] im-
'' posed on them until the times of reformation. But Christ, being
" come, aji high priest of good things to come, by a greater, and,
" more perfect tabernacle, not made with hands, that is to say not
"of this building, neither by the blood of goats and calves, but by fiis
" own blood, he entered in once into the holy place, haA ing obtained
" [Greek, haxing- founds being the first who ever did,] eternal re-
" demption." (Heb. 9. and 1. 10 Sec.) The law of Moses then,
being a pattern of the gospel, we v/ill take a view of the order of
confessing sins under that dispensation ; by which it will appear,
ti-at God had but one medium in ail the earth, and that in only one
|)lace appointed for that purpoi;e, through which he was accessible
foi" the confession of sins and obtaining forgiveness.

Ai'ter the departure of the children of Israel from Egypt, the
LoHD commanded Moses to build a tabernacle and to put therein
llie ark of the covenant, the mercy-seat and other implements" of
service,, and to build an altar for burnt offerings, and sacrifices for
sijis, and for clear^sing the unclean. That tabemacie was called the
tabernacle of the congregation. And that congregation was the
first church which God ever had on eaith, formed, and constituted in
order; so that these institutions were the beginning, or first principles
of order among the people of God. To the door of that tabernacle
God commanded them to bring all their sacrifices and sin offeiings,
that they might be offered on the altar. And when they sinned by
breaking any of the commandments of Go^d, if they made their offer-
iags in the appointed place and according to the law, there was an
titonement made, and their sin was forgiven. And that there was no
other place en earth in which they could be accepted in these thiiigs,
appears evident from the foUowhig scriptures. " Whatman soever
'^ titer e. be of the house, of Israel, that killeth an ox, or lamb, or goat
" in the camp, or that killeth it out of the camp, and bringeth it
<• not unto the door of the tabernacle of the congregation, to offer an
"offering unto the Lord before the iabeniacle of the Loud; blood
" shall be imputed luito that man ; he hath slied blood ; and that
'' n^an shall be cut off from among the people : to the end that the
*' children of Israel may bring their sacrifices which they offer in the
" open field, even that they may bring them to the Lord, to the door
" of the tabernacle of the congregation, to the priest and offer them
*' for peace offerings before the Loun. And they shall no more of-
" fer their sacrifices to diBvils, after whom they have gone a whoring.
« This shall be a statute for ever to them, throughout tht'ir genera-
« tions. And thou shalt bay unto them, Whatsoever man there be-

OF SINS. 219

^' of the hotse of Israel or ef the strangers who sojonra among yon,

i" that offercth a burnt offering or a sacrifice, and bringetli it not to

■'•' the door of the tabernacle of the, congregation, to offer it to tha

■" LoRo, even that man shall be cut ofit" from among- his people."

(Levit. 17.3, Sec.) And again, " These are the statutes and judg-

" ments which ye shall observe to do in the land v/hich the Lord

" God of thy fathei^ giveth thee to possess it, all the days tl:at ye

" lire \ipon the earth. Ye shall utterly destroy all the places where-

" io tlse nations which ye shall possess served their Gods, upon the

" high mountains, and upon the hills and under every green tree. Ye

" shall not do so to the Lord your God. But to the place which

" the Lord your God shall choose out of all your tribes to put his

" name there, even to his habitation sht.II ye seek, and thither thou

"shaltcome: and thither ye shall >bring your burnt-offerings, and

"your sacrifices, and your tithes, and yor.r lieave-oficrings of voru-

*' hand, and your vows, and your frce-wiil-offcrings. Ye shall not

<*'do after all the things that ye do here this day, every man wiiatEo-

" ever is right in his own eyes. Take head to thyself, that thou o'fer

" not thy burnt-oHerings in every place that thou seest : but in the

" place v/hicli the Lord shall choose in one of thy tribes, there thou

" shalt offer thy burnt-offerings, and there thou shalt do all that i

■*' command thee."(Deut. 12, 1, izc.) Thus w^e see that God had

one appointed place in which alone the people could find access to

him in offering their sacrifices, and performing the service which he

required. And the same order v/as continued in the temple which

superseded the tabernacle in the days of Solomon, as is manifest from.

his own Avords, " But v^'ill God indeed dwell on the earth: Behold,

•" the heaven, and the heaven of heavens cannot contain thee ; how

^' much less this house tliat I have buildcd r Yet have thou respect

" to the prayer of thy servant, and to his supplication, O Lord my

-*' God, to hearken to the cry and to the prayer which thy servan*<r

-*' prayeth before thee to day : . that thine eyes may be open towards

" this house niglit and day, even towards the place of which thou

'' hast said : My name shall be theie, that thou mayest hearken to

'' the prayer v/hich thy servant shall make tov-^ards this place."

(I Kings 8. 27. Sec.)

When the children of Israel came to the door of tjie tabernacle,
where the whole congregation might come, they could not even
there have immediate access to God. They could neither confess
their sins nor offer their sin-offerings, nor perfoiTn any other part of
their service, immediately to him ; but all these things were done
through the priests, who were a medium ordained of God for tliat
purpose. Accordingly, if any man .offered an offering to God, he
must bring it to the priest, and if he v/ould confess his bin to God,
he mi'st tell it to the priest. And that this was the correct and tru*
-order cf God, hy which he communicated his v/iil to the people
and was accessible by them, is fairly and conclusively proved by the
instructions given to Moses on that subject. First, God saith to
Moses conccming Aaron, " And he shall be thy spoke::mr»n, [^u the

229 THE CONFESSION

*' Ilclv.'cw, for a mouth,] to llie people : and he shall be, even he
" shall he to thee instead of a mouth, and thou shalt be to him in-
" stead of God." x\nd again, " See, I have made thee God toPha-
" raoh, and Aaron thy brother shall be thy prophet." (Exo. 4. 16.
and 7. I.) This is the exact purport of the Hebrew text. Moses
v.as not made a god distinct from the one true God, but was made to
]jc (iod to Pharaoh ; he stood as God, and was as it were the exhi-
bition of God, to Pharaoh, to show him God's will, and to execute
his judi^mcnts. And Jaro77 thy brother shall be thy firofihct. God
must have a prophet. When Jehovah made Moses God to Pha-
raoh, and when he made him God to the children of Israel his bre-
thren, Aaron; \vas in both cases his prophet, or spokesman, for with-
out prophet and priest there is no communication from God, and no
access to him. Thus Aaron v/as ordained the God, or the mouth of
God to the people of Israel as well as to Pharaoh and his subjects.

The same Aaron and his sons were afterwards consecrated a con-
tinual priesthood before God, to stand between God and the people,
to minister to the Loud from tlieir hands, and to enquire of God for
them and to make atonement. For thus tire Lord commanded Mo-
ses ; " Take unto thee Aaron thy brother, and his sons with him,
" from amone; the children of Israel, that they may minister to me
*' in the priest's ofiice, even Aaron, Nadab and Abihu, Eleazar and
'* Itliamar, Aaron's sons. And thou shalt make holy garments fof
" Aaren thy brother, for glory and for beauty. And thou shalt put
" Ihcm upon Aaron thy brother, and his sons with him ; and shalt
'• .inoint them,ai-!d consecrate them, andsanctiiy them, tljatthcy may
'"• miijster to me in the priest's oflice." And again ; " And thou
'^ shalt put upon Aaron the holy gai-mcnts, and anoint him, and sanc-
^' tify him ; that he may minister to me in the priest's ciKce. And
*' tliou shalt bring his sons and clothe them with coats. And tliou
'> shalt anoint them as tl\ou didst anoint their Father, that they may
•-■ minister to me in the priest's ofiice :. for their anointing shall surc-
'• ly be an everlasting priesthood throughout their generations."
" And Aaron shall bear the names of the children of Israel in
" the breastplate of judgment upon his heart, when he goeth in
" unto the holy place, for a memorial before the I^obd continually,
" And thou shalt put in the breastplate of judgment the Urim and tlics
" Thummim ; and they shall be upon Aaron's heart wlien he goetli
" in before the LoKD ; and Aaron shall bear the judgm.ent of th«\
" children of Israel upon his heart before the Lord coniinually.'*
" And thou shalt make a plate of pui'c gold, and grave upon it, like
« the engraving of a signet. Holiness to the Lord. And thcu
*< shalt put it on a blue lace, that it may be upon the mitre : upon tho
'' fore-front of the mitre it shall be. Aixl it shall be upon Aai'oii'&
" foi'ehead, that Aaron may bear the iniquity cf tlie holy things,
'' v.'hich the children of Israel shall hallcv/in all their holy gifts: and
" it shall be always upon Ws fcrehead, that they may be accepted bct
" fore the Lord." (Exod. 28. l,&c. and 40.'ir>, &c.) Thus Aaron
and hissfxns were consecrated a continual priesthood, and their duty
and burden clearly dc'lincated.

OF SINS. ^ 22 i

To this pi'iestliood the Israelites were comiinrindcd to Ijririi; all their
offerings for sin, and all other gifts which they presented to God ; and
the priests ■were commanded to receive and oiTer tlicm, and to make
atonement. For thiis it is written; " And he (who hath trespassed)
*' shall bring his trespass -offering unto the Lokd^ a ram Vi ithoi.t ble:n-
'• isii out of the flock, Avith thy estimation, for a trespass-offering tinto
" the Jiricst. And the priest shall make au atonement for l)im before
*• the Loud ; and it shall be forgiven hivn, for any thing of aii that he
" hath done, in trespassing therein." It is however to be remember-
ed that in the case of irespassin.g against men a restoration was to be
i)iade to the owner of tl\e article, of the principal Avith one fifth part
in addition. Birt it is written farther ; " And when any will offer a
''meat-offering unto the Loiia, his ofTcring shall be of fine flour;
'• and he shall povir oil upon it, and put frankincense tiiereon. Ai-d
" he shall bring it to Aaron's sons, the priests." Once more. " And
*' if a soul sin, and commit any of these things which are forbidden ta
" be done by the commandments of the Loud ; though he wist it not,
" yet is he guihy ; and shall bear his iniquity. And he shall briiig u
" ram. without blemish oat cSf the flock, Avith thy estimation, for a
'•trespass-offering, wito the priest : and the priest shall make an
'• atonement for him concerning his ignorance v.^hereia he erred, and
" wist it not; and it shall be forgiven him. It is a trespass-offering;
" he hath certainly trespassed against the JLordV and yet we see,
his offering was brought to the priest. These things, together witli
many in the beginning of the bock of Leviticus conirrm the fact, tr.at
all their gifts, as their meat-offerings, peace offerings and sin-offer-
i.igs, were to be pi evented to the priests. And out of this lino of order
no acceptable offerings could be made to God, nor any forgi\'cnes5
obtained as already proved. For whether the whole congregation
had sinned, or an individual, whether a ruler or one of the common
people ; and whether a sin of ignorance brought to knov/ledge, or
"whatever was the sin, or of whatever nature in the reach of pardon ;
hi a word, whether one only had sinned or all ; it was expressly com-
manded, that they should bring their offerings to the door of the ta-
bernacle of the congregation, to the priest,' and the priest should offer
them before the Lord, upon the altar, and make an atonement for
them. Not the Lord shall make an utoneri>cnt, but the priest, who
ministered at the time, he shall make an atonemer.t; he shall bring
about a reconciliation. Now t!ie high priest bore tiie sins and ti^.e
judgment of the people and of their offerings which they brought to
the ministering priests.

But not only were they required to bring their offerings to tl;e
priests, whicli they offered to God, but also in the same order and by
the same medium to confess to God the sins which they had commit-
led against him. This was the exclusive order under the law, where-
by to obtain forgiveness. The confession had to be made before the
offering was presented, or as it was first presenting to the iDriest ; as
it is v/rittcn concerning the trespass-offering ; " And it shall be, when
^^ he shall be guiify in one of thcrjc things, that he shall confess that he

-222 THE CONFESSION

*' hath sinned /?? that thing. And he shall biiiig hb trespass-ofTerin^
" inito the Loud, for his sin winch he hatii siiined, a female irom the
» " flock, a iamb or a kid of the goats, for a sin-offering-: and the priest
*' shall make an atonement for him concerning his sin." Now that
t!i.e confession was to be made to the priest, or to God in him is made
evident thus. The priest Avas the minister of God, the only Media-
tor, [crT'iPD the Messiah, or Christ of that day,] throvigh whom the
people had access to .God, as proved. The conclusion therefore is
rational and just that the confession was made to the priest.

But faither. Inasmuch as the priest's office was to receive the sa-
crifice and make the atonement for, or to cover the particular sin for
which the cft'ering- was made, an irresistible necessity existed that he
should be miadc acquainted Avith the sin and all tlie criminal circum-
etancca which attended it. The ritual also was different in the atone-
ment for one sin from that of another ; which adds to the evidence,
that the confession of every sin v/as to be n>ade particularly to the
priest, that he might know Avith cleanicss and certainty for what- sin
he had to atone and therefore what ritual he had to perform. Accord-
ingly it Avas commanded^ that " When a man or Avoman shall commit
<' any sin that men commit, to do a trespass against the Lord, and that
*' person be guilty, then they shfdl confess their sin, Avhich they have
"done." (Num. 5. 6^ 7.) , And again; "He shall confess that he
*' hath sinned in that thing." Every sin thercfoi'e which men commit-
ted in that day, had to be exposed to the priest, God's minister and
witness, bcfcre there could be any forgiveness or atonement. Even
in cases Avherc no actual sin v/as committed or knov/n, but only the
tokens ar.d effects of the sin, or corruption and depravity of nature ;
•as in the case of leprosy, the whole matter must be exposed to the
priest. " When the plague of leprosy is in a man, then he shall be
brought to the priest;" and he must show himself toiiim; as Jesus
paid to the man Avhom he had cleansed, " Go, shcAv thyself to the
" priest, and offer tiie gift Avhich Moses commanded for a testimony
'■'■ unto them." (Lev. 12. 9. Mat. 8. 4.) And let them see that thou
filso waikest upriglitiy aecoiHling to the law. Or if the plague of
leprosy Avas in a house, (noAv the house could not sin but the inhabit-
ants or oAvners,) the Avbole matter must be exposed to the priest.
*' And he that OAvnctb the house shall come and teii the priest, saj'ing,
It seemeth to mc there is as it Avere a plague in the house :" and so
of other (fengs. So that in that day and under that dispensation,
no sin could he forgiven, no atonement made, no reconciIiatio» could
e-iiit bctAvcen God and the sinner, until the siii Avas first exposed to
the priest, God's m.inister and Vv-itness. " Here is a transgressor ; he
brings a lamb to the altar ; lays his hand upon its head ; and confesses
iiis sins." (See 13. W. Stone's Letters on Atonement. Page 30.)

Another com incing proof that the confession of sins under the
lav/ was made to the priesuor minister of God, is found in the ac-
covmt given by Eara the ffciiest, of the events Avhich took place Avljcn
the .lews returned to Jerusalem, from the Babylonish captivity.
Ti'.cir sin Avas no secret; there was theisfore no need of confessir;::^

OF SINS.. 22J

it to make it known : it was already public. But to re-move the sin,
confession was necessary as well iis forsaking-. And this must be
done according- lo the law. (For they were now beginning to be restor-
ed to their ancient privileges, and it was necessary to keep ihe law.)
Their sin was in takhig wives of other nations. Tkis Avas the sin to
be removed, " And let it be done according to the law." Now the
law required a confession as the first step. " Now therefore," said
Ezra the priest, " make confession to the Lord God of your fathers,
<' and do his pleasure : and separate younielves from the people of
" tlie land, and from the strange wives. Then all the congregation
'' answered and said with aloud voice, As thou hast said so must we
" do. But the people are many, and it is a time cf mucli raui, and
" we are not able to stand witliout, neither is this a work of one dav
'' or two : for wc are many that have transgressed in this thing."
Had the confession been to God, without a niediator, or priesthood,
or ccrtahi men to serve in that oflice, as God's ministers or witnesses,
a hundred thousand of them could have co.ifessed as soon as one
man. On that supposition there would have been no propriety ia
their saying, J^'eithcr is this a work of one day or t'vto ; for vje arx:
many tliut have transcr.css-ed in this thing. Neither was there any
cause why they must wait about the temple, or stay in Jerusalem to
put av;ay their strange wives, they could have doiie that at home,
Avould it have sufllced to have done that privately, or before God
without a witness. But all these things must be done or agreed
upon and the confession made, in the presence of men — God's wit-
ness. Hence they continued; "Let now our rulers of all the con -
<' gregation stand, and let all them who have taken strange wives in
" our cities come at appointed times, and v/ilh th.em the eiders of
"every city, and the judges thereof, until the fierce wrath of cur
" (iod for this matter be turned from us." Thus we see they under-
stood that the fierce v/rath ot" God could be turned from them by
coming to these men Avho should stand to wait on them, and by no
other method. " And the children of Israel did so. And Ezra the
" firisst with certain chief of the fathers, after the house of theii*
=' fathers, and all of them by their namcs^ were separated, and sat
•• down in the first day of the tenth month to examir.e the matter."
l6 see that the people did as they t^ad premised to do. To mukc con-
fi'Cfiion to the Lord God of their father.?. Thus they confessed to
rdm an.d told Ezra and tliose who were separated with him, what
they had done. Now Ezra was the priest. This was ccnfeEsing to
the Lo«D God of their fathers, and so they accounted it. " And
" they made an end with all tlie men that had taken strange wives
" by the first day of the first month." A work of three fullnionths,
because all had to be done accordnsg to law. (Ezra 10 chapter.}

Another example of tl":e manner of confessing sins to God under
the law, is set forth in the history of Achan. " And Joshua said un-
" to Achan, My son give, I pray thee, glory to the Lord God of
" Israel, and make confession unto liim ; aiid tcU me [open up to
" mel nov/ what tl-iou fcact done : hide it not from me. And Achuu

224 THE CONFESSION

" ansAvercd Joshua, arid said, indeed I have sinned against the I.oriD-
" God of Israel, and thus and thus have 1 done : when I saw among
« the spoils a {goodly Babylonish garraent, and two hundred j shekels
" of silver, and a wedg-e of gold of fifty shekels weight, then I co-
" veted them, and took them ; and, behold, they arc \vd in the earth
" in tlie midst of my tent and the silver under it." Thus Achan
gave glory to the Lord God of Israel and made confession to HI^r,
by giving to Joshua a partieidar account of the things v/hich he had
done, even to the thoughts of his heart. " And Joshua sent messen-
" gers ; and they took them out of the midst of the tent, and brought
" them to Joshua, and to all the children of Israel, and laid them out
"before the Lord." But how were they laid out before the Lord ?
were t'ley not as much before the Lord in Achan's tent as after they
were brought out ? No doubt they were. But ihey were not before
the Lord in the order of his judgment, vmtil they were laid out be-
fore his eo?7gregatio7i., his 'ivitncsses, and the judges that were ap-
pointed in those days. To this agree the words of Solomon. " He
" that covereth his sins shall not prosper : but he that confesseth arid
" forsaketh them shall have mercy." That confession which is con-
nected Vv'ith the promise, is contrasted with covering, and therefore-
implies uncovering. But as nothing can be hid from the eye of God.
nothing can be laid open or uncovered before him except as he is re-
vealed in his witnesses.

It is true, the confession of Achan was not in the established or-'
dcr, for Joshua was not of the priesthood ; but it is also true that his
case was not an ordinary case, liis sin being such as did not admit of
legal atonement or forgiveness, but when he was detected by extraor-
dinary mjcans, and brought to an open confession, he was first stoned
and then burned, Avith all that pertained to him. But the crder of
confessing sins to God is not at all obscured by the extraordinary na-
ture of the case, but rather elucidated. For although Joshua was.
not a priest, he was the minister and witness of God to that people ;
and whereas he was required to tell, or as in the Hebrew, [I'jnl to
oficn ufi^ or make manifist^ to Joshua all his sin, in a case which did
jiot admit of confession raid atonement by the priest, it serves to con-
firm the fact, tliat nothing was accounted confession to God either in
pardonable or unpardonable cases, but that which v.'as made to a man
in whom God was revealed. And sliould it be still objected that
A-chan's confession could not be a type of the confession of sins in
the gospel, because his life was taken away notwithstanding? Let it
be considered that it is an illustrious exhibition of the order of con-
fessing to the Lord God of Israel : and that is the point vrhich wc
are now investigating. We shall enquire into its application to the
gospel afterwards. 15 iit consider farther; there is also a sin which
hath no forgiveness in the gospel, either in this life or in that which
is to come. And yet the perpetrators of such sin will undoubtedly
be finally brought to confession. For, " As I live, saith the Lord»
« evciy knee shall bow to me and every toivT'^c =1 ;i!! confess to God."
(:MatJ2. 32. Ro. 14. 11.)

OF SINS. 2:3

If the dispensation of tlie law consisted mainly in types and siia-
doA^'^s of things to come, and those types vrcre outward and temporal,
no such benefit, as the result of Achan's confession, can be consider-
ed as pertaining- to him, but to the congregation of Israel, from
M-hom the curse was removed, when he v, as separated from them.
His confession therefore is not to be considered as a type of the con-
fession of sins in the gospel for the deliverance of tliC individual
confessors. For in that case, to make the type complete and con-
sistent, he must have received a typical salvation answerable to that
in the gospel ; and congenial wi'di that dispensation under \vhich he
lived — his life must have been preserved. Whatever benefit Achan
might acquire to his soul, by his honest and punctual confession, after
he was detected ; no such benefit can consistently be reckoned a fi-
gure, or type, as that vv^ould be making the substance a shadov/ of
the substance.

The valley in v/hich Achan was made an example is called tiie
valley of Achor ; and to that memorable event the prophet Ilosca
had respect when he spake of the future restoration of the church,
«.nd said ; " Therefore, behold, I will allure her, and bring her into
" the wilderness and speal; comfortably to her. And I will give her
" her vineyai-ds from thence, and the valley of Achor for a door of
" hope." (2. 14.) It is not said, I will giyc the7n as of individuals,
but I will give hej- as of the church collectively. The typical Achor
Mas in that day niade a door of hope to the congregation of Israel ;
for as soon as Achan, with the pledges of his v.ickedness was con-
sumed in the valley, their drooping hope was revived; and whereas
they had been smitten before their enemic!^., they immediately after
v.'ent up and prospered and tcok the Inhevilancc v.-hich ansv,cred lo
the heavenly Canaan. So shall t!:e church of Christ triumph in
glory when all the Achans, with all the accursed things arc purged
out ; as it is written ; " The Son of man sliall send forth his angel?,
*' (or ministers,) and they shall gather out of his kingdom all things
" that ofTend, and them that do iniquity ; and shall cast them into a .
*' furnace of fire ; there shall be wailing and gnashing of teeth.
*• Then shall the righteous shine forth as the sun in the kingdom of
*■' their Father. Who hath cars to hear, let him hear." (M-it. 'l3. 41.)
This view of the case of Achan doth net conti-adict its being an illus-
tration of the practice of confessing sins nndcr the gospel, as it cc.v-
firms the necessity of universal ccnfcssion. And it shows that in a. I:
cases, unpardonable as well as pardonable, confession is not made im-
mediately to God, but through his witnesses.

The Israelites might seek God upc)n the mountains and hills, or in
anv place or manner, besides the place and order appointed by Lin--
sclf, and confess and make sacri-accs, but there was none to hear or
regard. If on extraordinary occasions some migiit have transien.t
visions of God in those places, there was no forgiveness or atone-
ment. Not even the name of God v/as found in tha^ wovk, except
in the place where he had the ark-.of his covenant, his mercy-seat,
lib altar, his holy fire and his priesthcod. And even in that place

Tf 1

2'i6 THE CONFESSION

none could be accepted, either in their offerings or confessions, ex-
cept in the appointed order : all must be done through the priest-
hood ; and that was offering and confessing to God according to hia
own appointment; and so they esteemedit. Accordingly the priest
was not only the mouth of God to the people but the ear of God also;
a mediator between God and man. And every man was accepted of
God in being accepted of the priest; for the priest made the atone-
ment ; the reconciliation was effected betAveen the offender aiid the
priest, God's minister, who covered the sin that it might be done
away ; and it v.-as forgiven. But whoever spoke or rebelled against
the priest, or any of God's ministers, rebelled against God ; as it is
written ; " And the whole congregation of the children of Israel
" murmured against jMoses and Aaron in the wilderness : and Moses
" said ; The Lord hath heard your murmurings which ye murmur
" against him : and what are we ? your murmurings are not against
" us, but against the Lord." (Ex. 16. 2, 8.)

But when the Israelites transgressed the law and covenant of God,
and were given to captivity ; when the temple at Jerusalem, where
he had placed his name and covenanted to dwell between the cheru-
bim, was destroyed ; his altar thrown down, the ark of the covenant
and the mercy-seat removed ; the holy fire extinguished and the
priesthood dispersed ; in these circumstances there cculd be no ac-
ceptable offering according to the law. Yet God did not wholly cast
off his people, but noticed for good, all who came as near the mark
as was in their reach, while the true order was impracticable. In
this state of things the prophet Daniel kneeled down and prayed
three times a day, v.ith his face towards Jerusalem, as he could not
go to the spot. By this he showed his regard to the true order ; and
the more so, as his observing it was directed against his own life, by
the decree of the king of Babylon. Had it been according to true
order to seek God and find him any where, Daniel might have turn-
ed his face another way as well as towards Jerusalem. But that was
not Daniel's faith ; nor was it the faith of any except those who chose
to run their own way, and go a whoring after their own idols, on the
mountains and hills and under every green tree ; which the laAV of
God soleninly forbade. (Dan. 6. 10, &c.)

"While in Babylon also, Daniel made a general and serious confes-
u'lon of the sins of the house of Israel ; and it is a reasonable con-
clusion, that he then also turned his face to Jerusalem, in obedience,
to the established order of God's worship : according to the words of
Solomon at the dedication of the temple. " If they shall bethuik
" themselves in the land whither they were carried captives, and re-
" pent, and make supplication to thee in the land of them that carried
" them captives, saying. We h.-.ve sinned, and done perversely, we
" have committed wickedness ; and so return to thee v.ith all their
" heart, and with all their soul, in the land of their enemies who led
" them away captive, and pray unto thee toward their land, which
" thou gavest unto their fathers, the city which thou hast chosen.)
»' and the house which I have built for thv name : ■ Then hear thoU

OF SINS. S2r

* their prayer and their supplication in heaven thy dwelling place,
« and maintain their cause, and forgive thy people." (1 Kin. 8. 47,
kc.) Thus their prayers and their confessions were all to be made
towards Jerusalem and towards that house where God had placed
his name, in those times when they could not come before the altar
and the priest in the correct order of God's appointment. But v,-hea
they were released from captivity, and the temple, the altar and the
priesthood became accessible, they could no longer be accepted un-
less they observed the prescribed order, as in the case of those v.ho
had taken strange wives as already shown.

My reason for dwelling so much on the confession of sins among
the Jews and Israelites is to show that there never was any confe:5-
sion of sins from the beginning, which v/as acceptable to God, unless
in the appointed order in the presence of his witnesses, except when
the thing was impossible ; and that in that case, it was only accepta-
ble for the time being in coming as near to the mark as it was practi-
cable to come ; and also that as the law was an appointed pattern or
•hadow of the gospel, and was so considered by the inspired apos-
tles, the confession of sins under the laAv, in a perpetual order, is a
confirmed reason that we may look for it in the gospel ; but especi-
ally when we find, not only John the forerunner of Christ, but chris-
tians themselves confirming and practising it. It may appear strange
to some, but not the less true, if it be found, on a strict examination,
that no people ever pi"etended to confess their sins with any hope of
pardon and acceptance, either under the law or the gospel, without ^
bringing them to tliC witnesses of God, until after the falling away,
spoken of by the apostle, took place, and the reign of the beast com-
menced, and the doctrines and works of Anti-christ v/ere promulgat-
ed and adopted.

We have now gone through the dispensation of the law and the
prophets, which continued until John, to whom Avas given a nev,' and
farther revelation from God, which was preparatory to the gospel dis-
pensation. " The law and the prophets," said Jesus, " were until
•'John; since that time the kingdom of God is preached." (Luke
i6. 16.) But though the old dispensation then began to come to its
end, the article of confessing sins, was not disannulled, but continued
yvixh an increase of light and energy ; so that they who had been long
acquainted with the law and its order, and no doubt, had confessed
according to that order, came an<l confessed to John. As it is writ-
ten ; " John did baptize in the wilderness and preach the baptizm of
*' repentance for the remission of sins. And there went out unto
* him all the land of Judca, and they of Jerusalem, and were bap-
« tized of him in the river of Jordan, confessing their sins." (Mar. 1.
4, 5.) From these things it appears that the matter of confessing
sins was not a ceremony, although performed among the ceremonial
observances, but a direct act of duty and worship to be continued
throughout the work of salvation, as prayer, praise and other duties
pf perpetual obligation. The Hebrew term [min] which signifies

228 THE CONFESSION

corfcssion, sigiiiHcs also tlicmkagiviiig, impoi'ting the laying- open t<>
God, of the blessings received as well as the sins committed.

Mow the people iiad sinned, not against Jolin, but against God ;
the confession, therefore, was not due to John, but to God. But a»
John was the medium of the revelation of God to tiiem for the work-
to which they v/ere called, they came and confessed to God in his
presence and hearing, or to God in him. Thus God continued to
;J;ow his regard to order, cis a God of order and not of confusion:
he still had a witness ; and as the ministry of John was preparatory
and introductory to that of Christ who was one, John was for a time
the only ministering vdtness : all the faithful went to him. And in
ac!;r)OV.'Icdging that order of God and that minister cf order, thc;^
;iCknov,k'dged God in the only acceptable manner then extant, and
confessed their sins to him in the only acceptable method. Probably
the most rebellious man ^.vould be willing to acknowledge God ia
some manner; he m.ight acknowledge his name and authority at a
distance ; but tlie disorderly nature of man is opposed to ordesr.
Korah, Dathan, Abiram and their company, rebelled against the ap-
pointment at^.d order of God in Moses and Aaron, and at the same
time professed to be God's people — ail holy. The pharisees also,
who rejected John's baptism and the confession of sins accompanying
it, and thereby rejected the counsel of God and refused to justify
God ; and who also said of Jesus Christ, '" "Who is this that speak-
" cth blasphemies? who can forgive sins but God only?" (Luke 5-.
21. and 7. 29, 30.) nevertheless made a high profession of being
God's peculiar people, having faith in the coming of both Elias and
Christ that v;ere to come. Many also in these days who have cast
ofi' almost every trace of the true order of God in the gospel, still
profebs to be christians.

He who confesse'tb his sins in secret is not certainly conscious that
any beir.g hears or rer,ardshim, or iOhe believes he is heard, he hath
no idea, that any thing m.ore is known af.cr his confession than be-
fore. He may say it is his choice to confess to Gcd >vhom he feais
and regards more than man. But that he hath mere fear towr.rd a
man like himself, than towards God is evident; because when he is
confessing his sins to God in secret without dread, were he consci-
ous tliat a man of like passions with himself, especially, a hater of
sin, were in hearing, he would be alarmed, or filled with consterna-
tion. And why so ; only becauf:e the fear of man is" deeper in his
heart tlian the fear cf God out cf man ? It is hifinitely more m.orti-
fyirg for a man to confess his sins in faith and honesty, in the hca: ing^
and presence of God's witnesses, than to confess to Gcd, as they say,
abstractedly from men ; which conclusively proves that to confess to
Ciodin men, is the deepest v;ork, and the nearest possible approach
to (4cd. It fills up what is written, " lie that ccvereth his sins shall
" not prosper: but whoso confcsseth and forsaketh them shall Lave
'' m-ercy." " For every oce that doeth evil haleth the light, neither
" Cometh to the light, lest liis deeds should be reproved." [discover-
ed, cr convicted, u: the Greek, that is, lest he 'jhculd be convicted of

or SINS. 229

them, they beinsj laid open in their true colors to his conscience,]
" There is nothing- covered that shall not be revcaicrl ; neiilitr hid
« that shall not be known." But to confess secretly, brings nothing-
to light; it makes nothing known. These hate the light, ar.d come
not to the light ; they seek deep to hide counsel (rem the Lord ■
for no man will imagine he can hide nom God ubsohitely, or f.ttempt
to do it; but many seek with profound subtlety to hide from him in
his witnesses. And Woe to them, saith the Lord. But he that con-
fesses to God in the true and esiabiished order, knows and sensibly
feels, that he is heard and understood ; that what he hath dene is
made known. This is coming to the light and uncovering; it is
coming to truth and honesty ; it is contrary to the spirit, or piinci-
ple, V hich inclines men to com.mit dn ; for that spirit can never lead
a man to confess and expcue his sins in so open a method, in so ner.r
tui approach to God, until satan can be divided against satan. By
thus confessing in the light, the spiiit of sin and of darkness which
rules in the corrupt and deceitful heart, is sensibly detected and ex-
posed ; this is coming to a light and a judg-ment of which the sinner
is sensible ; and this shows the iKJccssity and propriety of God's ha-
ving a witness. This is coming to tlie living God, on his living- throne
and in his living temple. As it is written ; " Ye are the temple of
*' the living God," and again; " The place of my throne ; and the
" place of the souls of my feet ; where I will dwell in th.e midst of
" the children of Israel for ever." A.nd again ; " To whom coming
" as unto a living stone disallowed indeed of men ; but chosen .of
<' God, and precious, ye also, as living stones, arc built up a spiritual

(E^

4, 5.) Nov/ v,-e have already shown that tlie priesthccd v/ere God'r*
ininisters to the people, and the people's ministers to God ; that the
people presented to the priesthood what they offered to God, and
confessed to God in them, or to them in God's stead, the sins which
they liad committed against him. Thus believers in Christ are (not
now a legal or ceremonial, but) a!i holy priesthood. Not that each
one of them is an appointed ministering priest ; but the true priests
of God are ail among them, Jesus Christ being the high priest : and
separately from them, there is no access to God for salvation.

CTiAFTER IL

The stibjcct continued^ as It respects the tvork of God In the Gos/iel.

THAT the confession of F'n is necessary, and co rem:'.ir';, under
the dispensation of the gospel, it is e\ident, from tlie ccnsideration,
tlvat the v/hole order of the law was typical of the gcspcl, and the
baptism cf John figurative of that of Christ, but ako by the express

230 THE CONFESSION

teachings of ihc ministers of the gospel. " If we confess our sins,
*' he is faithful and just to forgive us our sins, and to cleanse us from
" all unrighteousness." (Jno. 1. 9.Y

After the introduction of the gospel, God continued to show him-
self a God of order ; and continued, or renewed, the direct line of
order for his people. For although the priesthood was transposed
from Aaron to Melchizedec, that is, to Christ, and the law transposed
also, neither the law nor the order thereof was lost. (See page 73.)
God had prepared a Mediator, a merciful and faithful high priest, in
tilings pertaining to God, a shepherd of the sheep ; the great antitype
of all that had been before exhibited, the beginning of the new and
spiritual building of God, the Judge of quick and dead. None, there-
fore, could approach God, or confess their sins to him, or receive
forgiveness, except through that Mediator : no attempts of the kind,
in any line or way, detached from him as the medium could succeed.
Accordingly he said, " I am the way, the truth and the life ; no
" man cometh to the Father but by me." (Jno. 14. 6.) But as the
office of Christ was represented by that of the levitical high priest,
we are not to look for much confession of sins made immediately
to him ; for there was another medium, subject to him, and through
which to approach him. " Now, when these things were thus or-
*' dained, the priests went always into the first tabernacle, accomplish-
*' ing the service : but into the second went the high priest alone,
" once every year." (Heb. 9. 6, 7.) It was not the manner under
the law, for the people to come with their sacrifices immediately to
the high priest who went alone once a year into the most holy place,
but to the second order of priests, who went always into the first ta-
bernacle, accomplishing the service for the people. This is made
evident by the commandments which were given directly after the
tabernacle was reared up in the wilderness. Aai'on's sons, the subor-
dinate priests were they who received the offerings at the hands of
the people, and of course heard their confessions, as before shown.
And the same order obtains v/ith Christ and his ministers. The
priests of Levi were not ordained and qualified as priests in their or-
der, until the tabernacle was reared ; so neither were the gospel mi-.
nisters, until the gospel was given; as said Jesus; " Behold, I send
" the promise of my Father upon you : but tarry ye in the city of
" Jerusalem, until ye be endued with power from on high." (Luke
24. 40.)

The rearing up of the Jewish tabernacle consisted in bringing the
different parts together, on an appointed day, sometime after tr.ey
had been foj-med, and joming them one to another, so as to make
one tabernacle. So the rearing of the spiritual tabernacle also con-
sisted in uniting the parts, in that day when God, and Christ, and the
churcli, became united in one according to the words of Christ ; " In
" that day yc shall know, that I am in my Father, and ye in me, and I
" in you." " For where two or three are gathered together in my
" name, there am I in the midst of them." (Jno. 41. 20. Mat. 18.
28.) TJiis took place after Christ ascended . to tlic right hand of

OF SINS. 831

|)Ower, and his disciples were baptized with the Holy Spirit, that ce-
ment of love and union, by whose influence they became of one
heart and one soul. It was then Christ Jesus properly became an
high priest of that living tabernacle ; as saith the apostle ; «' We
" have such an high priest, who is set on the right hand of the
" throne of the majesty in the heavens; a minister of the sanctuary
" and of the true tabernacle, which the Lord pitched, and not man.
" For every high priest is ordained to offer gifts and sacrifices :
" wherefore it is of necessity that this man have somewhat to offer.
" For if he were on earth he should not be a priest, seeing that there
" are priests that offer gifts according to the law; who serve unto the
" example of heavenly things. But wow hath he obtained a more
" excellent ministry," or priesthood. [Heb. 8, 1. to 6.] By this
view of the subject, it is evident, that while Christ Jesus was on
earth, he was not properly qualified to execute his office, as it re-
spected the offerings of the people to be made through him, any
more than Aaron was before the tabernacle was reared and he anoint-
ed. As Aaron then became a medium, for others to make their of-
fering through him, so did Jesus Chiist ; the one being the type and
the other the antitype.

Abundance was spoken concerning tlie office and duty of Aaron,
and the offerings of the people, through them, long before the taber-
nacle was set up. A great part of the book of Exodus is taken up in
treating on these subjects; but the last chapter gives the first ac-
count of the actual setting up of the tabernacle, and the eighth of
Leviticus of Aaron's being actually anointed. And then his sons
were also consecrated with him ; and at the same time also, the ta-
bernacle with all its utensils, and the altar with all belonging to it, were
anointed, sanctified and prepared, for the use long before prescribed.
When this was done, Aaron entering through the vail into the most
holy place of the tabernacle, found immediate access to God, and
his throne, or mercy-seat, there placed; and the priests, standing in
the first apartment of the tabernacle, and fulfilling their part of the
service, in union with the high priest, found their access to the mer-
cy-seat through him, in their gifts and offerings ; and the congrega-
tion, meeting the priests, at the door of the tabernacle, with their
gifts, found access to God in his mercy-seat, through the whole
priesthood. And thus they all found access to God, and were ac-
cepted, and received blessings ; but each in his own oidcr. In these
things the priests of Levi served to the exam file and shadotv of hea-
venly ihiriga ; and answerable to that example, or pattern, were the
gospel order and ministry established. Therefore, as the confession
of sins and offering for sins \vcnt together, under the law, as before
shown, and as they were not presented immediately to the high priest,
but to the subordinate priests, so after the gospel day and woi k took
place the confession of sins was not im.mediately to Christ Jesus, but
to his ministers, who are the gospel, or christian piiests, and his
church, or people, are the temple, or house, where the offerings are
ruade to God in order, as it is written ; " To whcm ccmir?' as to a

232 THE CONFESSION

" [C^.;vra] ii^ ing stone, dis?.llowcd indeed of men, but chosen of Goa
" and precious ; ye also ns [_(uvtic'j living stones, are built up, a spi-
'• riiiiiai house ; an hoiy priesthood, to offer up spiritual sacrifices,
•• acceptable to God througn Jesus Christ;" " But ye arc a chosen
'- generation, a royal priesthood, that ye should shov/ forth the praises
'-' of hiiTiwho hath called you." (1 Fet. 2. 4, 9.) These words eni-
!)vace the v.'hole Jewish order, with manifest application to the chris-
.^i:in church and uiinislry. But this subject v.-ili be faither considered
hereafter.

i am avrare of the objections of some, against the appcir:ted order
of confessing siijs, on account of the evil conduct, or heretical name
of a certain people, who have maiiitained it the nearest of any, in tlie
outward form, and say tliey have preser^'cd it dr wn from the apostles.,
E-.it the abuse of the order of God is no exception against the order
itself. If any abuse it, they are criminal ; but that is no cause why
odiers shouid neglect it. No truth is to be neglected or condemned
because a wicked people profess it.

Now as the ministering priests of the law, dTored up their own
sacrifices and those of the people through the high priest, so the
priests, or ministers, of the gospel, offered up their o-sm sacrifices
mid those of the people through Christ, the great high priest of the
gospel. To this these words agree and are justly applicable ; Ye
alao as living stones are built uji a spiritual hotiscy aji holy priest-
hood., to qffrr up spiritual sacrijices acceptable to God through Jesus
Chrift. They were not to offer up material sacrifices, as the Jewish
u,'Ic3';3, hvX those v/hich pertained to the spirit — those which were

r'l.-^ulated to purge the conscience from dead works, and make it fit
; ' f;crve the living God. And as the people under the law could nqt
;^;,-ke an acc3ptabl« offering to God, except in the appointed place,
■"-•.c t(^mple^ or house of God, and through the priesthood, so neither
•:.:•» any in t!::e gospsi make an acceptable offering to God to purge
' .!" conscience fi'om dead works, or offer themselves up a perfectly
rp' able sacrifice in the spirit^ unless in this spiritual house, built

;• ('iViiving stcucs, on Christ the living stone. Whosesoever sins ye
■'•.•,■.■■.'', they- are remitted to them; and iv hoses oever sins ye retain^ they
■m- retained. And as Aaron bore the sins of the people, evevi of
L heir holy things, or things devoted to God in sacrifice, (not the
puuishmenl or reward of sins, for there was no punislnnent or re-
'■.arcl of iniquity laid on Aaron, in the performance of his duty in the
'■.eimif of the pccple,) and these sins were first borne fi-om t'r.c peo-
,>is by the subordinate nriests, to wliom the confessions were made ;
.•oin .the gospel, Jesus the high priest bears the sins of those things,
that is,,persons who devote themselves to Gcd, making covenant with
him l>y sacrifice, and sins arc firvSt removed from th.c people, by tlic
ministers of the gospel, to whom confession is made, while they mi-
nister in the nnnjc of Christ and in his beh.alf. Thus I sr^y Christ
and h.ifi people bear the sms of those who make covenant with God
by sacrifice, or who confess and forsake their sins accortUng to.thc
true ordL^rof God for that purpose. Not the punislimr.U of sins, ^r,-

OF SINS. 233

reward of iniquity. No punishment was inflicted on Christ Jesus iu
the execution of his office in the behalf of the people ; neither is
there on his ministers, except that which is inflicted by the enemy,,
who waged war agahist Christ and his people for doing their duty.
But the sins of those who faithfully make their oflTerings to God arc
borne by Christ who is in the people, and by his people in charity to
those who offer them, and for the destruction of the sins, to bury
them out of sight. Charity covereth the multitude of sins. And
this is the substance of the atonement made by the priests of Levi
imder tlie law. And as Jesus Christ bore the sins of many ; as he
took our infirmities and carried our sorrows ; so it is written ccn-
ceming christians ; " Brethren, if a man be overtaken in a fault,"
y-twi ttapaTtti^fiafi, any offence ; the very word which is used by the
same apostle to express our offences for which Christ was delivered.
Ro. 4. 25.] " Ye that are spiritual restore such an one in tlic spirit
" of meekness; considering thyself lest thou also be tempted. Bear
" ye one another's burdens, and so fulfil the law of Christ." " Con-
" fess your faults one to another, and pray one for another, that ye
" may be healed. Brethren if any one of you do err from the trutii
" and one convert him ; let him know, tliivt lie who converteth the
" sinner from the error of his way shall save a soul fro7n death, and
" shall cover a multitude of sins." (Gal. 6. 1, 2. Jas. 5. 16, 19, 20.)
And as quoted above ; "Whosesoever sins ye remit, Ihey are remitted
♦' to them." An objection hath been made, against the use of the
saying of James, " Confess your faults one to aiiothcr," in provins--
the true order of confession ; and the same exception may be taken
at the above quotation from the epistle to the Galatians : but it will
be obviated in a convenient place.

As the priesthood under the law of IMoses included both the high
priest and the second order, so in tlie gospel of Christ, the church,
or body of Christ, is composed of the head and the members, and
there is no true church, or body, without both. But as under the law,
when Aaron was anointed, he was tlie priest, and the only anointed
one on earth, though incapal)le of serving at the altar, until he had
offered a sacrifice, and then his sons were anointed with the same oil ;
and yet the service could not be all performed in ordei-, in behalf of
the people, until the high priest went into the Most Holy place and
returned. So when Jesus was anointed with the Spirit, h.c alone was
the only anointed priest of the gospel ; the only true habitation of
God on earth, the true tabernacle, which the Lord pitched and not
man, until he had made his sacrifice, and then his disciples were
anointed with the same Spirit and became one with him ; for he
breathed on them, and said, receive ye the Holy Ghost. Hov/beit
they were not fully commissioned nor qualified to minister the gos-
pel to the people, until he had ascended to the Father and returned
in the gift of the Holy Ghost, on the day of pentecost ? They v.crc
then fully empovrercd, according to the work of that day, to preach
repentance and the remission of sins in his name, and to do all that
work in the spiritual house, which was set forth in a shadow, by the

G 2

2C4 THE CONFESSION

service oi the tabernacle. They were then one with Christ and
with the Father, according to the work of that day ; and these in
their proper order and pov/er are the true body of Christ, and the
true Christ, having- received the same anointing of the Father, as
Jesus himself, while he stood alone, and of the people there Avas none
with him. Accordingly it is written, " He that hath seen me hath
" seen the Father." And again ; " At that day ye shall know that I
" am in my Father, and ye in me, and I in you." (Jno. 14. 9 to 20.)
And again ; " But ye have an unction from the Floly One, and ye
" know all things — But the anointing which ye have received of him,
" abideth in you ; and ye need not that any man teach you : but as
" the same anointing teacheth you of all things, and is truth, and is
" no lie." Further.

To prove that the church is one with Christ, they being one body
and constituting the true seed and true Christ to whom the promise
was made, the words of the apostle Paul may be introduced. " Now
" to Abraham and his seed were the promises made. He saith not,
" And to seeds, as of many : but as of one, And to thy seed, v/hich
''• is Christ." (Gal. 3. 16.) Now all the faithful are the seed; not
seeds, for they are one, as it is again written ; " The children of the
" promise are counted for the seed." (Ro. 9. 8.) And, as it were,
to put the question beyond a doubt, the following words are to the
point. ''• For as the body is one, and hath many members, and all
" the members of that one body, being many, are one body : so aisa
" is C/irist. For by one Spirit are we all baptized into one body :
" whether Jews or Greeks, bond or free ; and have been all made to
" drink into one Spirit. For the body is not one member but many."
(1 Cor. 12. 12 to 14. See the chapter throughout. See also B. W^,
Stone's Reply to Dr. J. P. Campbell. Let. 4. Pag. 19.) The apos-
tle calls the church, Christ, by name. So then wherever the true
chui'ch of Christ is, there is the true Christ of God, the light of the
world, the light of men, and the salt of the earth ; as said Jesus to
his cUsciples ; " Ye are the salt of the earth ;" " Ye are the light of
" the world." (Math. 5. 13, 14) And wherever a true church of
Clirist is found, having regained the communion and unity of the
Spirit, after the falling away by anti-christ, there is Christ in his se-
cond appearing without sin to salvation. Such was the light into
which honest believers brought their deeds, by confessing them, in
the apostolic dispensation, according to the work of that day : and
such is the light to which all souls, who esteem Christ and his salva-
tion above all inferior enjoyments, bring their deeds and expose them
in the judgment, in his second appearing for a last and finishing woi'k
of salvation.

As it was the anohiting of the Holy Ghost that constituted Jesus
the A.ncinted, or the Christ, which is the same ; so the church be-
ii>g anointed with the same, they were constituted the anointed, the
Christ. And the same authority, power and office ascribed to
and possessed by Jesus, the Christ, as such, was also ascribable to
and possessed by the church, as will hm seen by and by. But to Jc-

OF SINS. 535

BUS were given other names or titles besides Christ, or in addition to
that, as, " The mighty God, the everlasting Father," which are not
ascribable to the church. Nor is it to be understood that any one
member of the church received that anointing in its fulness which
constituted Jesus the Christ, but the church collectively. /' The
" glory which thou gavest me, I have given them ; that they may
" be one even as we are one ; I in them, and thou in <me." (Jno. 17.
22, 23.) " To one is given by the Spirit, the v/ord of Avisdom ; to
*' another, the word of knowledge by the same Spirit ; to another,
'' faith by the same Spirit ; to another, the v/orking of miracles ; to
" another, prophecy ; to another, discerning of spirits : to another,
" divers kinds of tongues; to another, the interpretation of tong-ucs :
" but all these worketh that one and the self same Spirit, dividing to
" every man severally as he will. For as the body is one and hath
" many members, and all the members of that one body, being ma-
" ny, are one body." " For we are members of his body, of his
" flesh, and of his bones." " Know ye not that your bodies are the
" members of Christ?" " Touch not mine anointed, [r^n'tyo my
" christs,] and do my prophets no harm."

Thus the true church of Christ is very Christ and possesses all the
power of Christ as a Savior and a Judge. First; Jesus saith, (Jno.
-5. 22.) " The father judgeth no man ; but hath committed all judg-
■♦< ment unto the Son." And then, in his address to his Father, (Jno.
17. 22.) " The glory which thou gavest me, I have given them."
What glory then was it which his Father had first given to him, and
he afterwards gave to his disciples, but that which included the pow-
er and office of judgment ? What else did he mean when he told
his disciples, (Jno. 20. 22.) that what they did on earth Avith respect
to binding and loosing, remitting and retaining sins, was done in hea-
ven ? And what else is meant by the following language ? " Do
*' ye not know that the saints shall judge L'le Avorld ? Know ye not
** that we shall judge angels ?" (i Cor. 6. 2, 3.) " And I saw
-■♦' ,thrones,and they sat upon them, and judgment Svas given to them."
(Rev. 20.4.) " Behold, the Lord cometh with [or in, Greek,] ten
" thousand of his saints to execute judgment upon all." (Jvide. 14.
•15.) " I beheld, and the same horn made war v.'ith the saints, and
♦• prevailed against'them ; until the Ancient of days came, and judg-
«♦ ment was given to the saints." [Dan. 7. 21, 22.] This last is the
same that is shown in Revelations, as quoted above ; " And I saw
*' thrones, and they sat upon them, and judgnnent was given to them ;"
which shows it to be the final judgment which is there intended, and
not any thing that took .place in the apostle's time ; as the book of
the Revelations was written by the last of the apostles near the close
of his life. And if the final judgment is in the saints, how much
more any judgment prior to that ?

An objection may arise against the idea of the final judgment be
k.g in the saints, because it is thus written ; " When the Son of man
** shall come in his glory, and all the holy angels with him, then shall
•^ he sit upon the thi-one of his glory : and before him shall be ga-

236 THE CONFESSION

<' thered all nations ; and he shall separate them one from another, as
» a shepherd dividcth his sheep from the goats : and he shall set the
" sheep on his right hand, but the goats on the left." But this is not
to be understood literally, any more than the righteous and wicked
are literally sheep and goats. Compare the above text with the fol-
lov/ing one. " Verily, I say unto' you, that ye which have followed
" mc, in the regeneration, when the Son of man shall sit on the
" throne of his g'ory, ye also shall sit upon twelve thrones, judg-
" ing the twelve' tribes of Israel." [Mat. 19. 28.] This makes it
evident that the apostles have part in the Hnal judgment: and it is
evident by t!ie same, that the description is symbolical ; for the apos-
tles are tlieie represented, not only as having part in the judgment,
but as having the first and principal place in it, instead of Jesus, the
twelve tribes of Israel being given to them to judge, leaving only the
Gentile nation for him ; or rather none, as the twelve tribes of Israel,
Eecms to be a phrase designed to include the whole number of the
saved. Besides, Jesus and his apostles are here represented as occu-
pying thirteen separate thrones, and all these distinct from the Fa-
ther's, which would make the fourteenth ; whereas the Father and
Jesus and t!ie saints are elsewhere represented as all sitting in one
throne. " To him that overcomcth," says Jesus, " will I grant to
" sit with me in my throne, even as I also overcame, and am set
<• down v/ith my Father in his throne." [Rev. 3. 21.] If Jesus sits
Avith his Father in his throne and the saints sit with Jesus in his, ail
at the same time, then they must all sit in one throne, which M'ould
contradict the other passage, if the two bear a literal acceptation.

Now what man is there that doth not know that a throne is the
place and seat of judgment, and that if two sit together in on«
throne they both sit in judgment jointly ? To say, Fle that overcom-
cth shall sit Avith me in my throne, is as much as to say. He that
overcometh shall sit with me in judgment. And if the Father and
Jesus and the saints all sit in one throne they are all united in the
judgment. And where they arc represented as silting in different
thrones, it only means the different degrees of power and authority
Avhich they possess, or the different stations and grades which they
lill in the one judgment. The saints judge nothing of themselves
but Ciuist in them ; and Christ judges nothing of himself but the
Father in him. " I in them, and thou in me." " I can," said Jesus»
" of mine own self do nothing : as I hear I judge." [Jno. 5. 30.]
And to his disciples, " My Father is the husband-man — I am the
" vine, ye are the branches — without me ye can do nothing." [Ver.
1 to .T.] " He that receivcth you, receiveth me, and he that iticeiv-
" etb me, receiveth him that sent me." [Mat. 10. 40. and Ver. 29.]
" It is not ye that speak, but the Spirit of your Father which speak-
" eth in you." God the tather workcth all things and judgeth all
things, but he worketh and judgeth in and by his ministcis, of whom
Jesus Christ is first and Lord of all. The root bears the vine, the
vine the branches, and the branches the fruit.

OF SINS. 237

It may be asked, If there is no judgment but in the saints, then by
'svhom arc the saints judged ? With the same propriety it may be
asked, If the saints preach the gospel and minister it to the uorld,
then who ministers it to the saints ? It is well known that Jesus chose
and prepared certain individuals as the first pillars of his church, and
that to them he ministered the Holy Ghost on the day of pentecost,
after his ascension. And as he was thus their m.inister of course he
was their judge. Btit the Holy Ghost was never given to any after-
wards in the same manner. None afterwards could receive it im-
mediately from heaven, but by the ministration of those on earth
who had received it before. But this gift and oflice was not confined
to the first apostles alone ; for when they had ministered the Holy
Ghost to some, these again could minister it to others. And the
judgment was in the same order, in proportion to the work of that
day.

I will now prove Avhat I have said of the order of the ministration
of the Holy Ghost. How the apostles first received it is manifest
as follows. " It is expedient for you that I go away : for if I go not
" away the comforter (the Holy Ghost,) will not come unto you ;
" but if I depart, I will send him unto you." Again, after he rose
from the dead, " And when he had said this, he breathed on them,
" and saith unto them. Receive ye the Holy Ghost. Whosesoever
" sins ye remit, they, are remitted unto them ; and Avhoseso-
" ever sins ye retain, they are retained." " And when the day of
" pentecost was fully come, they were all with one accord in one
" place. And suddenly there came a sound from heaven, as of a
" rushing mighty wind, and it filled all the house where they Avcre
" sitting. And there appeared unto them cloven tongues, like as of
" fire, and it sat upon each of them." (John 16. 7. and 20. 22. Acts
2, i.) Thus the apostles received the Holy Ghost immediately from
heaven without the interposition of any on earth. But that it was
n :)t fo af ervrards is manifest by the following. " Now wheii the
'' apostles who were at Jerusalem heard that Samaria had received
<' the Avord of God, they sent unto them Peter and John ; who when
<• they were coip.e down, prayed for them, that they might receive
" the Holy Ghost [For as yet he was fallen upon none of them ;
" only they Avere baptised in the name of the Lord Jesus.] Then laid
" they their hands on them, and they received the holy Ghost."
[Acts 8. 13. 14. ] " Paul having passed through the upper coasts,
" came to Ephesus ; and finding certain disciples, he said unto them,
*' have ye received the Holy Ghc-st since ye believed. ? And they
*' said unto him. We have not so much as heard whether there be
" any Holy Ghost. And when Paul had laid his hands upon them,
" the Holy Ghost came on them; and they spake with tongues and
"prophesied." [Acts 19. 1. to. 6.]

And furtheiTnore it is found that even Paul himself though cal-
led to be an apostle, ye"t as his conversion to the faith v/as after the
Holy Ghost had been committed to the church, he could not receive
it but by some member of that anointed body. By the vision he sav/

538 TPIE CONFESSION

going to Damascus he was struck bl'uxl and converted, but could ifi
that way neither have his sight restored, be filled with the Holy
Ghost, nor told what he must do. For, when he asked saying Lord
^vhat Avilt thou have me to do ? the answer was, <' Arise and go into
*' the city and it shall be told thee v/hat thou must do." And when
he had done so Ananias a member of Christ, having received a com-
mandment of liim, entered into the house, and putting his hands on
him, Said, <' Brother Saul, the Lord, even Jesus, that appeared unto
*» thee in the way as thou earnest, hath sent me that thou mightest
*' receive thy sight and be filled with tlic Holy Ghost. " [see Acts
9. chapter.]

It is worthy of particular consideration, that before Ananias came
Saul had remained three days Avithout sight and under the manifest
marks of God's displeasure; by which it is the more evident that men
cannot be initiated into union and fellowship with Christ, except in
union with liis body the church. Angels cannot minister it. Even
the Angel that met Saul in the way, although he came in the name
-of Jesus and spake in that name could not mmistcr it. Christ is
the Savior of the souls of men not angels ; and Christ M-as not to
be found save in his temple. The Holy Spirit that was sent in
Christ's name as he had promised, and had taken its abode in the
church, acted and judged in the name and authoiity of Christ on
earth. And none could obtain judgment or atonement in any other
line. The treasures of the gospel were commited to earthen vessels,
these were the light of the world and the salt or savior of the
earth; there was the tabernacle of God, his altar and his holy fire,
so clearly prefiguercd in the law of Moses — there were the keys,
and the power to biiid and to loose, to remit and retain, there was the
enterance into the kingdom — and thei-e could be no other, so long as
God continued to be a God of order and not of confusion.

The case also of Cornelius the Centurian serves eminently to
prove the same thing. It is written (Acts 10. 3-) that "He saw in
*• a vision evidently about the ninth hour of the day, an angel of
*' God coming in to him, and saying xinto him, Cornelius. And
<' v/hcn lie looked on!iim, he was afraid, and said unto him. What is
" it Lord ? And he said unto him, Thy prayers and thine alms are
" come up for a memorial before God. And now send men to
*• Joppa, and call for one Simon, whose sii-name is Peter ; lie lodgetk
" with one Sirnon a tanner whose house is by the sea-side : he shall tell
'•thee what thou oughtest to do." Peter himself afterv/ards relates
the same; " Arid we entered into m:c man's house. And he shewed
" us hov/ he had seen an angel in his house, who stood and said unto
" him. Send men to Joppa, and call for Simon, whose sirftame is Peter,
" v,^ho shall tell the words whereby thou and all thy house shall be
*' saved. And as I began to speak, the Floly Ghost fell on them, as
" on us at the beginning. But wliy could not the angel have told
Cornelius Avords whereby he and liis house should be saved, and mi-
uistercd to them the Holy Ghost? Had not Jesus ascended to the
tlironc of Gcd in the heavens? and had not Cornelius seen an angcJ

OF SINS. iS9

from heaven and conversed with him ? "What need then of sending^
all the way to Joppa, and waiting several days for a mortal man like
themselves, before they could know what to do, or receive the unc-
tion ? The reason is plain, as shown above. " No man," saith Jesus,
« cometh to the Father but by me." And saith the apostle ; " For as
" the body Is one, and hath many members, and all the members of
" that one body, being- many, are one body ; so also is Christ."
Christ in his body Was the way the truth and the life, and none could
be taught the way or receive the truth and the life separately from
that body. I am the vine, ye are the branches — As my Father hath
sent me into the world even so send I you into the world — lie that
receiveth you receiveth me, and he that recciveth me receivcth him
that sent me. As ambassadors of Christ therefore, we pray you in
Christ's stead be ye reconciled to God — For judgment am I come
into the v/orld — And when he [the Holy Ghost] cometh he shall con-
vince the world of sin, of righteousness, and of judgment — Know ye
not that the saints shall judge the world? Receive ye the Floly
Ghost. Whosesoever sins ye remit they are remitted unto them;
and whosesoever sins ye retain they are retained — And niany tliat
believed came and confessed and shewed their deeds — Confess your
faults oijie to another and pray one for another, (.fas. 5. 16.)

This effect of coming and confessing and showing their decds,^secms.
to have been the genuine influence of divine truth on the heart, to turn
the man's inside out, and e:;posc him in the light in his true colors.
Thus Christ is the true light v.'hich lightencth every man who cometb
into the world ; and every honest, faithful man feels at once the pro-
priety of exposing the dark works of iniquity in the light, and of
putting every man in his own proper place according to his proper
character. When therefore the light has found its entrance into any
man who heareth the gospel, he may bring his deeds into the light,
and expose himself, in the regular line of God's judgment, and hnd
mercy, or he may, in many cases, shrink from the light, and cover up
from the judgnTent of God for a time, until he shall be arraigned in
person, (for none can escape the judgment,) with all his sins follow-
ing him to his greater condemnation ; as it is written, " Some men's
" sins are open beforehand, going before to the judgment: and
" some they follow after." [1 Tim. 5. 24.] But this influence of di-
vine light, leading people to confess their sins, was not limited to the
primitive church; it hath been experienced in modern times, in di-
vers cases, among those who had no understanding of the line of
God's judgment, or the order of confession.

Some may suppose that the confession here spoken of is not abso-
lutely necessary &r all, because it is not vrritten that all tliat believed
came and confessed and shewed their deeds, but only many of them.
But since it is clear that many did it, what reason is there to suppose
that any did not who were sound and honest. It is evident a great
part who professed in that day were for from being real christians.
For a proof of this see the follovving plain and honest testimonies to
tire point. " From whence come wars and fightings an^ong you ?

240 THE CONFESSIOX

« Come they not hence, even of your lusts, that war in your mem-
" bers? Ye lust, and ye have not: ye kill, and desire to have, and.
^ cannot obtain : ye fight and war, yet ye have not, because ye ask_
" not : ye ask, and receive not, because ye ask amiss, that ye may
*' consume it upon your lusts. Ye adulterers and adulteresses."
rjas. 4. l.~| " For many v/alk, of whom I have told you often, and
"• now tell you ev.en weeping, that they are the enemies of the cross
" of Christ ; whose end is destruction, whose God is their belly, and
" Vi'hose glory is in their shame, who mind earthly things." <' These
" are spots in your feasts of charity, when they feast with you, feed
" ing themselves without fear : clouds they arc without water, car-
" ricd about of winds; trees whose fruit withereth, without fruit, twice
" dead, plucked up by theroots." " This thou knowest that all they
" which are in Asia are turned away from me." fPhil. 3. 13, 19.
Jude. 12. Tim. 1. 15.]

These false professors were not real members of the church oF
Christ. They received the gospel only as seed sown on stony ground,
or among thorns, and very likely such as never honestly brought
their deeds to the light, as those did who received the word into good
and honest hearts. But that is no proof that it is not necessary for
all in order to acceptance with God. The orderly work of the gos-
pel in one or a few, showcth its nature and tendency as correctly as
in many, or in all. Moreover, the phrase, manij^ is used more than
once, when all are intended, particularly who belong to a certain
class, or are the subjects of a certain work, as, " If through the of-
" fence of one many (that is, the whole family of Adam,) be dead,,
" [have died] ; much more the grace of God, and the gift by grace,
" by one man, .Tesus Christ, hath abounded to many" — to tlie whole
family of Christ. " And many of them that sleep in the dust of
" the earth shall awake, some to everlasting life, and some to shame
" and everlasting contempt." That is, c//, both good and bad, in the
day of final rewards. [Ro. 5. 15, 17, 19. Dan. is'. 2.] Thus we un-
derstand that " Many of those who believed came, and confessed,
" and shewed their deeds" — all those whose conviction was deep and
whose hearts were honest, and who were intent on having the gospel
in its fulness and purity, who were willing to endure the cross de-
spising the shame.

Respecting the words of James quoted awhile back, where he
teachcth the people to confess their faults one to another, it hath
been argued that they cannot relate to the necessity or utility of con-
fessing sins to God, or for the purpose of obtaining the forgiveness
of Ciod, because the Mord is, faults; and a criticism hath been intro-
duced on the Greek text, that the Avord is not [a.uapriar] sins, but
[«apttrfT'u,uara] faults, errors, blunders, or the lii;e. This is however
a flimsy criticism for a man of learning, a mere evasion to blind the
weak and unlearned. But every honest man, acquainted with the
Greek text, can easily discover the cheat by observir.g that it is the
same woid, by whicli the apostle has expressed the sin, or offence,,
of him by whor^e ofience judgment came \ipcn all men to condcm-

OPSINS. 241

natibn, and by v/Iiom death reigned, as well as tlie numerous ouences
committed aftcrv/ards, all productive of condemnation and death.
These, therefore, appear to be doleful and pernicious ofiences, or
fluilts, well descrvin,^- the name of sins.

We Avill not deny that, [d^aprta.] the word commonly translated
sin, is tlie proper word to.commimicatc the notion of sin, in its na-
ture and inward principles, as, " Behold the Lamb of God v/ho taketh
" away the sin [aucpTiai'] of the world." j_Jno. 1.29-3 Neither will
we deny that it is commonly and very properly used to e::pre33 sin-
ful actions. But it is also certain tliat the apostle Paul uses the
sams word [c;a,iarti'i<)/ia] which the apostle James uses, and which
ii translated faults ; this same word, I say, Paul uses to express those
acts of iniquity v/hich Adam first, and his children after him, com-
mitted, which bring condemnation and death ; and these are th.e pro-
per burden of confession ; these are sins. " For if, through the of-
" fence [tj^ipartrujaart] of onc, many be dead," [a.-ts^avov, have died ;"]
" For if by one man's offence [j^apartto u-in^^ death reigned by one.''
" Therefore, as by the offence [Kapart-rwMaT'oj'] of onc, judgment
" came upon ail men to condem:iation." The same apostle also a
few verses before (Rom. 4. 25.) hath used precisely the same word
|]r;apartT'co«aT'a] to describe the sins for v/hich Christ was delivered to
death who was delivered for our offences or faults according to tlie
same word, as used by James. That the apostle James had a direct
view to the confession of sins, properly so called, is confirmed by the
liistory of the cluirch in the first century, which vv^as that in whicii
the apostles lived and wrote. " Those v/ho v/crc visited with violent
"• and dangerous disorders, sent, according to the apostle's direction,
" for the rulers of the church, and, after confessing their sins, were
" recommended by them to the divine mercy." (Eccl. His. V. I. P.
127.) The same historical accounts shov,' us that the practice of con-
fessing sins v/as always kept in the church ; among the various classes
v.ho professed the christian name, whether those who v.crc counted
the orthodox church and held the power of law in their hands, or
those who were counted heretics, and suffered the pereccution of
their lordly oppressors. The above extract gives us a m.odciate in-
timation of the state of tilings in the first century, as being sanctioned
by the apostle's counsel to the sick, v/hich is in immediate ar.d direct
connection with the counsel to confess one to another, as a part of the
same instructions; and this relation showeth that the primitive churcli
understood it of the confession of sins pronerly so called. And hi
the seventh Ave have an account of the ci n'.'-ission of sins spoken of
as a common matter known to all, and not as an innovation ; but like
other apostolic instructions, afcer the apostacy got in, suifeiing the
modifications and regulations of men. Thus the following extract
states, " This zealous prelate, (Theodore,) formed and executed sc-
" veral pious and laudaljle projects ; and among other things reduced
" to a regular science that branch of the ecclesiastical law, which is
" known by the name of penitential cli';ci/iline. He published a fic-
'i nltcntial which was cntirclv new to the Latin world, \r; which the

' II 2

'it2 THE CONFESSION

" clergy were laug'hi, to distinguish sins into various classes, according-
" as they were more or less heinous, private or public ; to judge of
" them and determine the degrees of their guilt by their nature and
" conscfiucnces ; the intention of the offender; tlie time and place
" in viiich they v/ere committed ; and the ciicumstances with which
" they were attended. This new /lenitential contained aho the me-
" thcds of proceeding with respect to offenders ; pointed out the
" penalties that vrere suitable to the various classes of trarisgressicnj
" pro^icribcd the forms of consolation^ exhortation and absolution ;
" discribcd in an ample and accurate manner, the duties and obliga-
" tions of those who were to receive the confessions of the penitent.'*
(Eod. V. 2. r. 177.) We need no plainer testimony that this peniten-
tial of Theodore embraced the universally acknowledged practice
and indisputable propriety of confessing sins to the gospel ministry^
that is to God in them, or in their presence.

In the twelfth century, there seems to have existed a dispute or
controversy, M'ith respect to the confession of sins, between the Wal-
denses, a people justly esteemed for then- piety and good faith, and
tiie Roman church ; not relating to the propriety or duty of confess-
ing sins, for that was granted on both sides, but whether confession
must of necessity be made to the priesthood, or whether it would be
sufficient if made to a private christian. Of the Waldenses it is said ;
" They, at the saine time, affirmed, that every pious christian was
" qualified and entitled to prescribe to the penitent the kind and de-
" gree of satisfaction^ or expiation, that their transgressions requir-
" cd ; that confession made to priests Avas by no means necessary,
" since the humble offender (sinner) might acknowledge (confess)
" his sins and testify his repentance to any true believer, and might
'• expect from such the counsels and admonitions that his case and
" circumstances demanded." (Eod. V. 3. P. 120, 121.) No doubt
but the \Valdcnses were led to this view of confessing to believers in
common, from two considerations. The first Avas, that in the days of
primitive Christianity, the business of ministering the gospel, and
taking a part in the edification of others, was not confined to the
priesthood, or the appointed ministry, as it was in after times among
those who have assumed the character of orthodox or orderly chris-
tiai^s. And the second, to resist the abuses which were introduced
by the Roman priesthood in that with every other christian institution.
But that a proper ministerial order, or priesthood, belongs to the
ciiurch of Christ, it is evident, not only by the scripture testimony,
an shown before, but by the attempts which anti-christ has made in
his various branches to imitate and keep it up : by arbitrary authority
after the apostacy took place.

The following extracts are taken from the history of the thirteenth
and fourteenth centuries, and support the evidence that the same
practice of confessing sins to God in his ministers was universally
approved, though son^e <lisputes existed relating to this point ; Who
were the proper pernons ? B'at that they were in the true church,,
wherever that Vvas, hath been always granted ; tor in th-at is the pow-

OF SINS. 24S

cr of forgiveness and salvation, and' of necessity those wlio keep it.
Accordingly, in the following extracts this power is granted to exist
m the chvirch ; but a controversy existed with respect to the order of
communicating it. They are taken from the history of the mendi-
cant friars, who arc said to have received such uncommon privileges
as to excite discontent and opposition against them. <■- Such,
*' among many other extraordinary prerogatives, was the permission
*' they received from the pontiffs, of preaching to the multitude,
^" hearing confesnion^ and pronouncing absolution without any license
" from the bishops." (Eod. V. 3. P. 194.) " But^ John de Poi.liac set
" himself openly against them, publicly denying the validity of the
" absolution granted by the Dominicans and Franciscans to those
" who confessed to them, maintaining that the Popes were disabled
" from granting theni a power of absolution by the authority of th.c
<' canon^ entitled, omniH utrluscjus scxus-, and proving from these
" premises, that al! those Avho would be sure of salvation, ought to
" confess their sins to their own parish priests, even though they had
^' been absolved by the monks." (Eod. V. 3. P. 323.) And so uni-
versally was the practice acknowledged and authenticated tliat the
Lutheran church kept up the practice, notwithstanding the great op-
position between them and the Catholics, and the casting off by the
former, of so many things practised b\ the latter. But the professed-
principles of all who dissented from the church of Rome in many
centuries, or bore testimony against her, being to reform tlie church
or restore the primitive simplicity of the gospel, would naturally
include the confession of sins in the living temple or house of God,
which was unquestionably known to be a practice and an order de-
scending indirect line from the apostles and primitive christians. It
is related in history, that a certain Joiix Caspar Sciiade, near the
close of the seventeenth century, " Inveighed with the greatest Ijit-
^' terness, against the custom that prevails in the Lutheran church of
-*' confessing privately to the clergy." (V. 5. P. 317.) Thus bv
these few testimonies, as well as by the testimony of the scriptures,
it is sufficiently evident that no people ever had any correct order or
form of the christian profession without embracing in it the univer-
sal practice of confessing their sins to God, and that too before his
Avitnesses, or those who were so reputed, or in his living temple,
the proper place to offer up sacrifices according to the gospel, ac-
ceptable to God through Jesus Christ.

The Catholics are acknowledged to have universally made use of
confession. And I know of nothing Avhich the people believe con-
cerning the Catholic faith, which discovers more brutish ignorance
of God and man, than the supposition that they invented it them-
selves, or introduced it from any other source than the revelation cf
God or apostolic authority ; except the supposition that they or any
other people, ever invented the testimony or the faith and cross
against the sexual intercourse in the flesh, or ever received such a
faith except from God. The Catholics and others who were covmted
•heretics by them, agree in the authenticity and utility of the prac-

144 THE CONFESSIOiV

tice ; and tbc}' could never have held the people to it so loBf;, not
only the ignorant and the superstitious, hut the learned, the judicious,
and the most pious, had it not been of God and well authenticated.
For there is r.othiug in it so agreeable to nature, that men would in-
vent or cleave to such a practice for nougiit. And whatever earthly
eniniuments may have accrued to the Roman priesthood, and how-
ever theyrnif^ht have duped the laily, to the practice for their own
interest, this could have been no motive to those who, from time to
time, testiiied against the Roman Catholic practices, and thereby ex-
posed tiicmselves to persecution and to death. But the corruptions
and abuses with wh.ich the Catholics have murdered all the christian
institutions, give tirls cne a poor appearance in their hsnds, and maj
have been one cav^s3 why Calvinists and other dissenters from t lie
Reman church cast off the practice with the abuses. Nevertheless
the Roman church, in connection with those of a more commenda-
ble practice, and who arc called heretics, is an abiding and swift wit-
ness in vindication cf the true order of Gcd in the confession and for-
giveness of sins. For although they have long been entirely desti-
tute of the true Spirit and power of Christ, " Having a form of god-
" lincss but denying (he power," they have preserved the form, or
rather the skeleton cf it, the most correctly of any other people,
likely, on earth, and are the best able to prove their descent ia a di-
rect line from the apcsllcs.

But the nature cf the gospel work is such as to show, as I may
say, in eKpKT:Tt terms, that the power of sahation, including the con-
Icssjcn and /the forgiveness cf sins, is in the chi;rch on earth. " For
" we preach not ourselves, but Christ Jesus the Lord ; and ourselves
** your scrvints for .Tcsns' sake. For Gcd, who commanded the
*' light to shine out of darkness, hath shincd in our hearts, to give the
" light of the knowledge of the glory of Gcd in the face of Jesus
<' Christ. J^ut wc have this trcasiu'C (Gcd and his Christ,) in earthen
" vessels, that the excellency of the power may be of Gcd, and rx-t;
"of i\s." And again ; "But the righteousness which is of faith
" spcakclh on this wise. Say not in thine heart. Who shall ascend
" into ?;cavcn? (that is to bring Christ down from above :) or, Who
" shall descend into the deep ? (that is, to luring up Chris again from
" tl'ic dead.) But what saith it ? The v/ord is nigh thee, in thf
" mouth and in thy heart ; tliat is, the word of faith which we preach.
" Tliat if tlicu shalt confess with thy m.outh the Lord Jesus, and
" shall believe in thine heart that God raised him from the dead thou
" shalt be saved. For with the heart man believcth unto rightcous-
" ncss," (or acknowledges and contemplates the way in which it is to
be obtained ; and so his faith is imputed to him for lighteousne^s
thus far, n; (iiiy.aioaw.^v. The same phrase is used which is rendered
^for riff/iiecvsnrss, when Abraham's faith, or believing, is said to he
imputed to him. Rut to obtain sal^'aticn, more than bclievir^g has to
be done.) " and with lh^ mouth confession is made unto salvation."
(ft;' (suftniioiv, for salvation, as setting out to obtain it: for salvation is
the er.dj or result, and perfecting of faith and cbcdience and net the

OF SINS. 245

beginning.) Fcv the scripture saith, " Whosoever believcth on him
*' shall not be asliamecl. For there is no diftcrcncc between the Jew
*' and the Greek." (2. Cor. 4. 5, G, 7. Ro. 10. 6, Sec.)

In these scriptures we are cJearly taught that Christ, t!ie salvation
of God, and the power of God to salvation, dwells with men on earth.
IVe liave this treasure in earthen -oensels. What treasure ? The
power of God to salvation — God himself who first commanded the
light to shine out of darkness, and who also hath shined into our
hearts to give us the light of the knov.dedge of the glory of God in
the face, or person, [^iv wpo^rtorrco] of Jesus Christ, or as it shi'.ictli in
him — that is very Christ the Savior. Again ; The Word is nigh
thee ; the Logos, [ "t.oyo^l^ the eternal Word. So that there is no need
to say in thine lieavt, even once to think. Who shall ascend into hea-
ven, to bring Christ down ; for he hath already come and taken up
his abode vv'ith men ; or Who shall descend into the deep, or into
hades, the ]5lace of departed spirits, to bring up Christ again ficni
the dead, for he is already risen, and we arc quickened together v/ilh
him by the same Spirit ; for he dwellelh in us. The word v/hich
"we preach say the men of God. The word of faith ; the word of God
by which faith cometh, or is produced, when it is preached and
heard, as well as tliat Woud which is the object of faith, the word of
God, which is Christ. Seeing then that Christ the salvation of God
hath his habitation in his church with the fulness of salvation, and he
is the head of the body ; no icasonabic doubt can erJst brt theie is
the correct and orderly place to confess sins, and find forgiveness and
salvation. And as Christ tlie ])ower o^ salvation is knoAvn only in his
body, the church, v/liich is Christ, no man can confess Christ the
Lord with his mouth in any other order or way disconnected from
this body. To confess nvith thy mouth the Lord Jest:s, is more than
a verbal acknowledgment that he is the Christ, and tiiat God hath
raised him from the dead ; for many make this verbal cgnfession, and
believe in their hearts that God raised him from the dead, and yet
know not the way of salvation. In strictness of language all who be-
lieve this fact at all believe it in their hearts ; for they have no ether
method or place to believe it. But the phraseology, both here and
by Philip to the Eunuch, is no doubt intended to be very special and
emphatical, implying sincerity of conviction and honesty of inten-
tion with confession, or that believing wdiich taketh the heart, and the
heart chooseth the thing believed : the faith and confcssicn must go
together. And tliis confession must indubitably be such as to com-
prehend the whole character and commission of Christ, as the mes-
senger of the covenant, or covenant of salvation, itself, from God to
men, with full subjection and obedience, according to what is writ-
ten. " I will give thee for a covenant of the people," [:r\''i:}, a puri-
fier, or Savior.] If tiien Jesus Christ is the fcrgiver of sins, in whose
name remission, or pardon of sins is preached ; which is indubitably
true-, and if confession is necessary to forgiveness; v^liich is also
true, as already proved ; it remains true and proved^^ That without
confessing cur sins to him in h.is body, where alone he is kncw'n, there

546 THE CONFESSION

is no confcssin?^ (he Lord Jcaiis -with the mouth to salvation. It
therefore remains true, That the Son of man hath power on earth to
forgive sins, and a people in whom that power resides and operates ;
iind the saying- is iulfi'lcd, which is written ; " Mercy and truth are,
*' met together righteousness : and peace have kissed each other.
" Truth shall spring out of the earth ; and righteousness shall look
*' down from heaven. Righteousness shall go heforc him, and shall
♦' set us in the way of his steps." (Psa. 85. 10, 11, 13.) They who
dwell on the earth and in earthly tabernacles, practise on the princi-
ple of honesty and truth ; and the LORD OUR RIGHTEOUS-
NESS, looks down from heaven and takes his abode with men :
they who in an honest and good heart receive the word, bring foilh
fruit.

The words of the apostle Peter, which have already been intro-
duced, perfectly accord with what is here stated. " To whom com-
" ing, as unto a living stone, disallowed indeed of men, but chosen of
*' God, and precious, Ye also, as living stones, are built up a spiritual
*' house, an holy priesthood to offer up spiritual sacrifices, acceptable
" to God by Jesus Christ. Wherefore also, it is contained in the
" scripture, Behold, I lay in Sion a chief corner stone, elect, precious:
" and he that believeth on him shall not be confounded." « But ye
*' are a chosen generation, a royal priesthood, an holy nation, a pecu-
*' liar people ; that ye should shew forth the praises of hhn who
" hath called you out of darkness into \\\i, marvellous light : Which in
" time past were not a people, but are now the people of God : which
*' had not obtained mercy, but now have obtained mercy." (1 Pet. 2.
4, 5,6,9,10.) Accordingly we have the united testimony of the
apostles in their writings, that Christ with his whole salvation dwells
in his church on earth; the church is his peculiar people, a people
for a possession, or acquisition; j^xao,' ft,- ctptrtoij^rju. ;~j that is, his
temple, or house, wherein to offer sacrifices, make confession, and
offer praise ; therein are his priests to receive the offerings and
make atonement ; this same church is his kingdom, the people, the
members of vv'hich, show forth the praises of him who hath called
them out of darkness into light. These are the inhabitants of the
kingdom of God, the kingdom of heaven on earth, as it is written in
another place ; " For our conversation is in heaven," or [©oxirav^aj
citizenship is in the heavens ; we are the free inhabitants of that
kingdom ; we arc come to Mount Ziony the city of the li-ving God,
the heavenly Jeruiiale7n ; and there Christ dwelleth; the same v/ho
hath power on earth to forgive sins. " From whence also we look
"for the Lord Jesus." [Rhil' "'>• 19.] From the same heaven of
which we are the citizens.

Now in all these things it is evident that Christ Jesus the Lord is
acknowledged, to be the substance and fountain of the salvation of
God to men, even to the ends of the eai-th ; the Great High Priest,
the hearer of confessions, and the forgiver of sins, through whom wc
receive the atonement. But Christ is in his temple according to the
established order of God ; and there he is a stumbling-stone and

OF SINS. 247

rock of offence ; '• As it is written, Behold, I lay in Sion a stum-
" bling stone, and rock of oiVcnce : and whosoever bcUeveth on him
" shall not be ashamed." [Ro. 9. 33.] The people can endure to
woiship a Christ far off whom they cannot sec, and whose habitation
is unknown ; but Christ in his living temple, which is visible and ac-
t-cKsible, and he accessible and visible in it, is too much for natural
men to endure — he is a stone of stumbling and rock of offence.

" Bvit such an high priest became us, who is holy, harmless, un-
" defiled and separate from sinners, and made higher than the hea-
" vens." [Heb. 7. 26.] It was necessary that one should find access
to the throne of God first, as a forerunner in the behalf of the rest ;
and he must necessarily be one who was separate from sinners, for
no sinner could have obtained access to the throne, for the want of a
Mediator, antl especially because he would have been in an agree-
ment with other sinners, and therefore could never have overcome
the carnal mind which is enmity against God and ruleth in the wicked,
nor have trodden the wicked^under his feet. But Jesus our Grkat
High Priest, kept himself separate from sinners; for "He did no
sin, neither was guile found in his mouth;" and he gained access to
the throne of God and to his mercy-seat, M'hen he had no Mediator,
and thus became a Mediator for sinners in their lost estate. And
this he did through consummate sufferings and_the most painful labors,
" And he saw that there was no man, (to stand i)etv.'ceLi him a!)d the
" throne of God,) and he wondered that there was no intercessor;"
(or, he was brought into consternation ; .cbinii/'' from .-CDSty a root
importing, wasting or consumption — The zeal of thine house hatii
consumed me ;) because there was no intercessor ; " Therefore hi&
" own arm brought salvation to him, and his righteousness it suslain-
" ed him." " I have trodden the v.ine-press alone ; and of the pco-
" pic there was none with me ; for I have trodden them in mine an-
'• ger and trampled them in my fury ; (the nature of men and all the
« people who abide in it;) and their blood hath been sprinkled upon
" my garments, and I have stained aU my raiment. For the day of
" vengeance (against evil) is in my heart, and the year of my redeem-
" ed is come." (I am determined to find eternal redemption.) " And
" I looked and there was none to help ; and I wondered that there
" was none to uphold : (or I was brought into consternation, as above,
" and yet there was none to uphold :) therefore mine ov/n arni
" brought salvation to me ; and my fury it upheld m^e." " But Christ
" being come an high priest of good things to come, by a greater
" and more perfect tabernacle not made with hands, that is to say,
" not of this building, neither by the blood of goats and calves ; but
" by his own blood, he entered in once into the holy place, having
" obtained (Greek, found, iv^oy-ivo^') eternal redemption," for us ;
having first gained it himself, according to the words of the prophet
just quoted. Thus he is become our great high priest, Avho is
made perfect through sufferings, and is the head of the body, in
whom all the priesthood are comprehended, who minister in the name
and by the authority of the great high priest, receive the offei'ings

2i3 Tlii: CONFESSION

of the people, hear their confL ssior.s, and make atcnenient, accorcT-
iag to the true order of God in the gospel, the fulfdnitnt and sub-
stance of that which was set forth by shadows under the law. " As
" thou hast sent me into the world," said Jesus, '• even so have I sent
•' them into tlie world. And the glory which tliou gavest me I have
" given them; that they may be one, even as we are one: I in them
'• and thou \n me, that they may be made perfect in cr.c." So that
wherever his people are, there is Christ, and there is the Father; and
whateTcr commission Jesus the Christ had to the v»crld, the same
have his niipisters ; provided always, that he is the head and fore-
runner, who opened the way, and always hatli the pre-eminence. Is
it given to him of the Father to execute judgip.ent ; so is ijPto his
people. '• Know ye not that the saints shall judge the world." Is he
the hagh priest of his people, to '.vhom it is proper and necessary to
make confession of sins; so are his ministei-s his 'subcminate priests,
as hath been fairly stated and proved. Had the Son of man power
on eai t-i to forgive sins, by the commis^icn ai^.d gift of the Father ;
so have his ministers by the comraission and gift of tlie Son. " Then
'• said Jesus to them again, Peace be unto you ; as iny Father hath
" sent me, even so ser.d I you. And when he had said tl'.is he breath-
" ed en them, aiid said unto them. Receive yc the Holy Ghost.
'' Whosesoever sins ye remit, they are remitted unto them ; and
'• whosesoever sins ye retain, they are retained :" and so in other res-
pects, as shown in ils place.

Once more, Jesus said to-his disciples; " He that receiveth you
'• receiveth me ; and he that receiveth me, receiveth him that sent
" me." And that saying is true, not only as it respects the first
disciples, but of all his ministers. " Verily, vesily I say unto you,
" He that receiveth =iv/iomsoc-,.>cr I send, receiveth me; and he that
'' receiveth me, receiveth him that sent me." ' Mat. 10. 40. Jno. 13.]]
20.) Therefore, seeing the Sen and the Father arc in his minister,
or aiT;bassadcrs, to tiiat effect that he who receiveth them receiveth
both t;:e Son an-d the Father who sent him; no rcr.sonabie objection
can be raised ; yea, it is undeniable and irresistible, that they who
confess tl^.eir sins to them whom he hath sent, that is, to any faithful
and true minister of Christ, in th.e faith of has authority and his com-
mission to his ministers, do in reality confess to him and to the Father
who sent him. And on the ether hand; " He that despiseth you,
*' despiseth me ; 'and he that despiseth me, despiseth him that sent
'• me." (Luke 10. 16.) It is therefore evident, that they who reject
or despise tl:e mmisters of Christ, refusing to ccr.fess their sins to
them, or to God in tlicra, ar.d in their hearing, will be esteemed by
Chriit as refusing to confess to him. Without this ccnfession there-
fore, CO real or acceptable ccnfcssion of Christ in his true character
and commission, can be made : and they who deny it deny Christ;
ar.d he will deny them before his Father and before the hcly angels,
lie is no fini-.hcd minisj^fr of Christ, v.ho will refuse to stand m the
place of Chiist as his witness, cr living temple, and hear the honest
co^ifesslcn of those v»"ho are intent on havinir nalvaticn. '• Now then,

OPSINS. 249

" wc are ambassadors for Christ, [^vTtsit xpL^\i ; in Christ's stead, or in
*' the behalf of Christ,] as though God did beseech you by us: we
" pray you, ia Christ's stead, [or in the behalf of Christ, ^cjsp A'ptf»
'• as above,] be ye reconciled to God." [2 Cor. 5. 20.] And on the
same principle of receiving Christ and rejecting hiin, confessing
hioi and denying him, serving him and neglecting him in his people,
the final judgment of all men is eternally decided. " And the King
'' shall answer, and say, unto them, (the righteous who have done
" good deeds, to their brethren,) Verily I say unto you. Inasmuch as
" ye have done it to one of the least of these my brethren, ye have
" done it to me " Again ; " Then shall he ansv, er them, (the wicked
" who have not done good to his people,) Verily, I say unto you, In-
*' asmuch as ye did it not to one of the least of these ye did it not to
" me. ' And these shall go away into everlasting punishmciit : but
" the righteous into life eternal." [Mat. 25. 31. &c.

It is .objected by some, as being of great weight, against the order
of confessing sins to God in hi^ ministers, or to men, as they call it,
that it sets men in the place of God, and robs God of the honor due
to him, transferring it to the creature. To remove this difficulty
from the minds of tiie honest, let it be observed, that what God re-
quires h obi;dicncf,, v/hich is better than sacrifice, and to obey.) than
all whole burnt offerings. The true way to honor and glorify God,
is to yield a wi'ling and hearty obedience to his order and appoint-
ments, and his order is to do his work through the medium of men,
or by men, who are his ministers, appointed to that office.i " Now
*' then," saith the apostle, " wc are ambassadors for [in the behalf or
*' in stead oi] Christ, as though God did beseech you by us ; we pray
*' you in Chiist stead, be ye reconciled to God." And saith Jesus;
<' He that rcceiveth v/homsoever I send receiveth me "

Now the question is; Doth it honor God most to submit to his
institutions and receive his ambassadors in their full and proper
character, or to pass, them by, saying, We will go directly to God, or
to Christ, and treat with him, and so make our 'peace ? V/hen the
American Government sent ambassadors with full powers, (or pleni-
potentiaries, as the .modern term is : and such are all Christ's miris-
ters,) to treat with Great Britain, did Great Britain do most honor to
the Aijierican government by consendng to treat with her ministers
and thus acknowledging the validity of her instructions ; or would it
have been more honorable still to the American government, for
Great Britain to have said, " We acknovdedge you as the true minis-
" ters of the American gover.nment, and wc joyfully receive all the
" tidings which ye bring, relating to proposals of peace ; neverthe-
" less, it is not sufficient to sign a treaty with you, but v/e will re-
" ceive and obey you so far, that we will go to the American govern-
" ment and to the President and Congress, and t'nere make peace
" with them." Will not every one understand, in a moment, that
the last proposition would have been an affront on the government,
by disallowing the validity of her instructions ■ Or on the other hand ;
had the American ministers told the people or ministers of Great

T 2

250 THE CONFESSION

Britain, saying;, " Wc are indeed American ministers in as full pow-
" er as any such can be, so that if ye receive us and make a treaty
" of peace with us, ye do the same with our government ; ncverthe-
" less, if ye would be at peace with America, ye must go immedi-
" ately to the president, or to the congress, and there make your of-p
*' ferings and come on terms." Would not every one see, at first
view, that they had dishonored their mission, and no longer deserved
the name of ministers-plenipotentiary ?

Thus it is sufliciently plain to be understood, that any man who
Cometh forth, in the character of a minister of Christ, called and sent
of God, and saith to the people, " I am sent to preach to you the
" gospel of Christ, for your peace and salvation ; nevertheless, I can-
" not help you, ye must go to God, or to Christ, [be it in secret, or
" where it may be except through the ministry,") and make your
'' peace v.ith him ;" he dishonors God, and forfeits the character
of a minister of the gospel of Christ. And the people v.-ho Avill ac-
knowledge the ministers of Chi'ist, a^such, but are too incredulous
to risk making their peace with God through them, or hope to find
God in some other way, are evidently unacquau^tcd with God, igno-
Korant of his true order of salvation, and do dishonor him, by discred-
iting and rejecting his institutions and instructions.

The embassage, or ministry of reconciliation, with which the mi-
nisters of the gospel are intrusted, is indeed a more finished commis-
sion than any such thing among the nations. God's terms with which
he furnishes his ambassadors, and by which he limits them, are the
most equitable, and the most profitable which can be proposed, so
that there is no need or room for men to propose any alteration to
suit their inclinations or abilities : it is for them to take him on his
terms or remain enemies ; whereas nations have no natural right to
such power over one another. Besides as the nations have their go-
vernments, or centres pf power, ministers from one to another, treat
with the nation through that centre, and not with each individual
separately ; whereas God's ministers are sent to each and every in-
dividual, separately and collectively, and if a nation or neighborhood
will not receive them, each individual who will comply with the pro-
posals, is noticed of God and taken into the number of his family, as
iVcely and safely as if all had complied, and none have any right or
power over him, to hold him back. For " God is no respecter of
''persons: but in every nation he that feareth him, and workcth
" righteousness, is accepted of him." (Acts 10. 34, 35.) In every
nation or neighborhood where the ministers of the perfect gospel of
Christ come, whosoever will keep treaty with them, as the ministers
of heaven, confessing and forsaking their sins, sliall find mercy, and
experience the pardon of their sins and established peace with hea-
ven, without the labor of sending their treaty to London, or to the
Federal City, or up to heaven to have it ratified.

The gospel brings <;alvation to the sinner's door, puts it into his
mouth and his heart, and calls on him to keep it and use it. " But
" the righteousness which is of faith speaketh on this wise, Say no*;

OF SINS. 251

'* in thine heart, (do not even think,) Who shall ascend into heaven ?
" (that is to bring Christ down from above ;) Or who shall descend
" into the deep ? (that is, to bring up Christ again fronn the dead :_)
«' But "vvhat saith it ? The word is nigli Ihee, even in tfni mouth, and
*' in thy heart ; that is, the word of faith which we preach." (Ro. 10,
6, 7, 8.) And again, as stated above ; " Now then we are ambassa-
*' dors for Christ, as though God did beseech you by us ; we pray you
•' (and others) in Christ's stead : be ye reconciled to God." We arc
ambassadors for Christ, in Christ's behalf, or in Christ's stead, it
being the same Greek phrase which is so rendered in an after clause
of the verse. Christ Jesus is the first true ambassador of God to
men, and next his true apostles and ministers are God's ambassadors
in Christ's stead, to do his work, according to God's established or-
der : to these he hath committed the word and ministry of reconci-
liation. Other arguments might be introduced, and other objections;
raised and answered ; but the foregoing will satibfy the honest, who
weigh matters candidly, and arc willing to obey the truth v/hcn they
know it.

CHAPTER III.

£vid€nces relating to the Church of Christ, mainly A'egative.

THE two former chapters show the order and power of the true
ihurch, with respect to the , confession of sins. A question may
arise ; How are we to know who are the true church of Christ, and
where shall we find them ? So many divisions of professors claim a
relation to Christ that sometliing clear and definite is necessary, sa-
tisfactorily to show with whom to cast our lots.

Such clear and definite knowledge is indispensably necessary ; be-
cause out of that body salvation is unknown, and wherever it is there
is salvation. As it is written ; I will place salvation in Zion for Israel
'' my glory." (Isa. 46. 13.) To the same effect arc the words of
Christ ; " Whatsoever ye shall bind on earth, sliall be bound in hea-
" vcn ; and whatsoever ye shall loose on earth, shall be loosed in hea-
" ven." And again ; " Whosesoever sins ye remit, they are re-
" mitted to them, and whosesoever ye retain they are retained."
(Matt. 18. 13. Jno. 20. 23.} So that what the church do in relation
to the forgiveness of sins, is by Christ counted valid, to all intents.
That none can be saved in a disunited state, or separate from the
only true church, is farther evident, because there is one Christ and
one way. " I am the tvay" said he : and there is not another. As
under the lav/ of Moses, which was a pattern of the gospel, there
was one high priest, and also one law and one way for all. Thu.s it
is written ; " One law shall be to him that is home-born, and to the
" stranger that sojourneth among you." [Exod. 12. 49.] So under
the gospel there is one body and one Spirit, one faith, one Lord Jesus

252 , NEGATIVE

Christ ; one High Priest ; one faith and one way, for the Jew and
Gentile, the professor and non-professor, whosoever will eat of the
bread of life. And disunited from the one body and 07ie faith, no
man can keep the faith of Christ. For in the first place ; He cannot
have a sufficient motive. Every man is influenced by motive ; no
man, therefore, can perform any great work, or effectuate any ardu-
ous and important purpose, without an adequate motive. But no
man's motive can exceed his faith: By faith ni^e stand. And no
faith, in v/holc or in part, separate from the one faith of the one b^riyy
the church, can furnish and maintain sufficient motive to overcome
all sin, root and branch, because as long as any one hath any hope or
expectation that salvation can possibly be found witliout the full cross,
his faith is inadequate. In connection therefore with the various de-
nominations of professors whose faith is so indefinite and precarious,
no man can keep the faith of Christ, or walk in him. And again ;
No man can stand alone. Not only the strength, but the life of the
body and of each member depends on union : and without it all is
lost. No one member can live disconnected v/ith the body. So is
Christ, and so is the gospel church- " For as the body is one, and
*' hath many members, and all the members of that one body, being
<' many, are one body : so also is Christ, For by one Spirit are w»
<' all baptized into one body ; whether we be Jews or. Gentiles, whe-
" ther we be bond or free ; and have been all made to drink into one
<' Spirit. For -the body is not one member, but many.'* [1 Cor. "12.
12, 13, 14.] Could any man, therefore, have the true faith of Christ,
mentally, while separate from the body, he could not keep it practi-
cally, he could not have it in //je truth and the substance, (or the
wint of union : he could not be saved: And take away the visible
•union of the member with the body, ftnd the mem.ber must perish ;
for there can be no invisible union extant, so as to support life, without
a visible. The knowledge therefore of the true church, andean open
profession of the one faith, are indispensable in attaining to final sal-
vation, and full redemption. , ■ '. ' ■■

To those, therefore, who enquire as stated abo\e, if candid and in-
telligent, a reply to the following purport, will be satisfactory ; That
nothing more is necessary to distinguish the true chui'ch, than to un-
derstand the order of the church and to see the people who keep it.
For as the order of the true church, is that which no other people
ran keep, (as will be shoAvn hereafter) among whomsoever that is
seen, it will sufficiently evince that these are the true body of Christ.
A sufficient evidence, therefore, to any one honestly in quest of sal-
yation, is for a people to be able to tell what are the true order and
power of the cliurch of Christ, and to keep that order and power
themselves, as far as can be discerned : for where these things do
not exist in reality, the disguise can be detected ; as will appear in
the sequel. It is therefore an invincible truth, that no man who
knoweth the true character of the church of Christ, will remain at
any loss where to find it. But it is also true that, it is easier to get
satisfactory information than to submit to it, when offered ; " Because

EVIDENCES. 253

^"^ the carnal mind is enmity against God ; for it is not subject to tlie
« law of God, neither indeed can be." [Ro. 8. 7.]

But considering the gre^t importance of being able to discrimi-
nate, between the anti-christian and the christian church, we will
state the evidence, or character of the christian church in the follow-
ing propositions, that the honest man may be informed, and occasion
cut off from those who desire occasion. Not that we expect what
is here stated to be cordially received by 311, or by a majority ; the
testimony of Christ has always been opposed, and we look for it to
be so stiil ; there are yet those who stumble at the word being diso-
bedient, and the way of life is narrow as well as heretofore : but
truth must prevail in the eiid.

The first general proposition is this; Wherever the church of
Christ exists, it is accompanied with such discriininating characteris-
tics as are sufficient, satisfactorily to disthiguish between those of
■whom it consists, and all other people or professions on the earth.
Now unless this be true, all the marks of the true church, given by
Jesus Christ and his apostles, fall to the ground ; but God doth no-
thing in vain, and his word shall not return empty, but shall prosper
in tlie thing whereto he sent it. But if the body of Christ cannot be
known with certainty, all men are left in uncertainty whether they aro
united to it or not, and therefore whethei' they are in the way of life
or death ; consequently every man is at full liberty to make his own
choice his rule, and no one has any authority to dispute his being in
the path of life, be his practice almost what it may ; for scarcely any
iniquity is too great to be patronised by some, as being within the li-
mits of a christian's blunders, though not comprehended in the line
of his'duty. One may indeed scruple the standing of such an one,
i"aying,"It is my opinion tliou art not in Christ, or if he should say, I
know thou art not, What of it ? The self-determined professor hath
as good a right to his opinion, as the opiniativc accuser. 'Ilius all
restraint on sin produced by the fear of coming short of salvation is
removed, and yet that h the highest restraint of which the unrcgen-
trate are susceptible.

Nothing can be effected to correct and undeceive the erroneous,
unless an appeal can be made to an intelligible line of demarkation.
In vain therefore is an appeal to revelation unless it exhibiteth such
a line, and if it doth, the argument is closed ; it can be known who
are united to the body of Christ, and who are not. . Thus by an ap-
peal to scripture, it is evident, that the church is known, and cannot
be unknown, according to the language of Christ to his discij)]es,
•whom he was then training up as the first members of his body ;
" Ye are the light of the nvoi'ld. A city that is set on a hill cajinot
i- be hicir [Matt. 5. 14.]

• But this truth will be farther illustrated and confirmed while v,'c
consider the second general proposition; That whereas the true
cburch can be certainly known, the next subject to be considered is,
What are those discriminating characteristics by which that body can
be distinguished from ail others. And here let it be considered ;

254 NEGATIVE

That it is not known by local situation. The body of Christ i*
not limited to any part of the earth as the Jews were under the law
of Moses ; As said Jesus, " The hour comcth, when ye shall nei-
" ther in this mountain, nor yet at Jerusalem, worship the Father —
" But the hour comcth, and now is, when the true worshipers shall
" worship the Father in Spirit and in truth ; for the Father seeketh
*' such to worship him." " For, where two or three are gathered
" together in my name, there am I in the midst of them." [Jno. 4.
21, 23. Matt. 18. 20.] From this, howcA-er, it is evident, that wher-
ever the body of Christ is, its members are all gathered into one, as
will be farther shown in its place.

The body of Christ doth not depend on any name which its members
may bear, or by which they may be called ; for many have a name to
live and are dead ; and it is no uncommon thing for the enemies of
the cross to fix terms of reproach on those who live nearest to God —
Theij shall revile you, and shall cast out your navie as evil.

In discribing the body of Christ, we would not be understood, as
rejecting any real light from God which any people may have receiv-
ed, because it has been at first short of full measure, but as acknow-
ledging every degree of the light and power of God to its full extent.
But at the same time, Ave cannot consider any measure of light and
power sufficient to characterize the church, which cometh short of
that character which Christ hath given. It is not by any means in-
tended to cramp or restrain the spirits of men from improving every
degree of light to the best advantage, to increase in the knowledge
of God and the true christian life, but we are perfectly Avilling to
own the work of God wherever it appears, and to acknowledge
the members of Christ Avherever they are found and under Avhatever
name, provided they are lurnished Avith that evidence Avhich is indis-
pensably necessary to constitute their real character. The object of
our la!5or is not to create parties and divisions in the body of Christ,
but to be in the number of his real foUoAvers, and to use our faithful
cndeaA^ors as far as our knowledge and duty extend, that others also
may partake of the same blessedness. But it cannot be unchaiit?.-
ble, to require, in every man, the genuine evidences of Christianity
before he be encouraged to consider himself one of the body ; for
evidently, it can do no man any good to be seated in the guest cham-
ber Avithout the Avcdding garment, much less can it avail to any good
efi'ect, to betray mankind v/ith the notion of having already obtained
it, until the time is past ; but in these cases it is by all means best, to
honestly point out the Avay, as opportunity may serve, faithfully main-
taining Avhat is the real character of the christian, and Avhat the genu-
ine marks of the body of Christ, and leave all men under the most
forcible impression possible, as to these points — ivho are the body of
Christ, Kvhat the true 7narks, and not to sto/i short of an inheritance
vjith them : for, that thcs^ are attainable and free to all, is just as
certain as that they exist. Whosoever will let him take the ivatcr of
life freely.

EVIDENCES. 255

The power and existence of miracles are frequently pleaded as
forming a prominent part of the character of the true church, and
particularly in these days when men are wakened up by the report
of a new and last dispensation ; and so far is this particular urged by
some, that they appear to overlook, with neglect and even contempt,
every other part, even those which the scriptures state as superior,
and in which the main force of evidence consists, according to the in-
spired writers : like the Jews who paid tithe of mint, anise and cum-
min, and neglected the weightier matters of the law, judgment, mer-
cy and faith.

The power of miracles no doubt belongs to the church, and Ave
have no idea of any true church of God without such power. But
before we proceed farther, it will be proper to consider the nature of
miracle, in a few particulars. First. A miracle is something out of
the ordinary course of nature, and which must necessarily proceed
from superior agency. Hence 'the term miracle ; something won-
derful, or calculated to excite wonder. Secondly. As m.iracles are
not ordinary or natural events, but extraordinary, it follows that they
cannot be the product of any ordinary and established medium, for
that would destroy their nature, and they would become common
occurrences. This however relates especially to the subjects in
whom the miraculous power appears, and also those event"- cmr-
monly included in the term miracle, and is by no means intended to
deny the abiding power of miracle in God, who ministers it when
expedient, according to his own v, isdom. The true source of mira-
cles then is the power of God, and they are to be considered as the
effect of the present agency of that power. Thirdly. It cannot
therefore be denied that miracles are wholly at the disposal of God,
who is the most competent judge, when they are ncces.sary and v/hen
not. Fourthly. One thing more cannot be denied, Tliat miracles
are at God's disposal also, with respect to the kind and form of
them, in what order and with what appearance it may be most expe-
dient to minister them. Accordingly the attentive reader may rea-
dily discover, that in the dispensation of Jesus and his apostles, mira-
cles were greatly changed in these respects, from v>hat they were in
the days of Moses.

This change in dispensing miracles may be considered necessary
for three reasons. First. That their proper effect might not be de-
stroyed by the commonness of them, and at the same time, the ne-
cessity of carrying them to an improper length be prevented. Se-
condly. Because when impostors understand that certain miracles
have been wrought by the true ministers of God, they will endeavor
to imitate them, as the magicians in Egypt. And though they ma}^
in many respects be outdone and overcome, as those were finally, and
as the sons of Scheva, in the days of the apostles, yet such is the
tliirst of many for miracles, lliat frauds might in many cases be
piactised : " For false Christs and false prophets shall arise, and shall
'• show signs and wonders, to seduce, if possih'le, even the elect."
"' For such are false apostles, deceitful workers, transforming them-

255 NEGATIVE

" selves .u7to fhe aposHe? of Christ And no marvel ; for satan him-
*' self is transformed into an angel of light. Therefore it is no great
" thing, if his ministers also be transformed as the ministers of right-
" eousness ; whose end shall be according to their works." [Mar.
13. 22. 2 Cor. 11. 13, 14, 15.]

Now in what respect were these deceitful workers transformed
into the apostles of Christ and ministers of righteousness ? Not by
teaching and doing righteousness after the example of Christ and his
apostles,* for that would have constituted them true ministers of
Christ ; and to say they taught and did righteousness as the true
apostles, is to say that a corrupt fountain can bring forth a pure
stream, and an evil tree good fruit, contrary to the rule of Christ.
Besides, their end was to be according to their works ; if therefore
their works were good, their end must be good also, contrary to evi-
dence. But the matter is plain enough, that those deceitful workers,
presumed to vie with the true aposlles or even to surpass them, in a
fair and ostentatious appearance of piety and power, while they art-
fully taught things contrary to the gospel, corrupting the minds of
the hearers from the simplicity which is in Christ.

Thirdly. Another necessity of this change is to check the pride
and vain glory of mankind, who are prone to turn the grace of God
into wantonness, and serve the purposes of a fleshly mind, by the
knoMdedge which they obtain of the work of God; by disappointing
them in their vievv^s, and carrying on his work in a manner unknown
to them, that all may be taught to wait on God, and receive of him
in the present tense, that no flesh should glory in his presence, and
that he may lead his people in a way which they knew not : Vain
man would be wise.

Another fact relating to what are commonly called miracles, is
that whatever purpose they may answer in their ovai place, they are
not saving. Salvation is not necessarily connected with them, they
save no souls, and are net a proof to any man, that those Avho pcrfoi*m
them have the power of salvation, for persons may have them and
not know Christ or be known of him. " Many will say to me in
" that day, I-ord, Lord, lia-oe toe not prophesied in tlnj name? and
" in thii name have cast out devils? and in thy name done incny ivon-
" dcrfnl Kvorks? And then will I profess to them, I never knew- you :
" depart form me, ye that work iniquity."(Mat. 7. 22,23.)" Though
" I speak with the tonguesof men and of angels, and have not chari-
*' ty, I am become as sounding brass or a tinkling symbal. And
" though I have the gift of prophecy^ and understand all my&teries^
*' and all knowledge^ andthoitgh I have all faith, so that I could rc-
" move 7nountains, and have not charity, I a7n -nothing. And
" though I bestow all my goods to feed the poor, and though I give
" mv body to be burned, and have not charity, it profit(;tli me no-
♦' thing." (1 Cor. 13. 1,2, 3.) Thus every thing is bct aside in making
proof of the christian, but that wiiicli cannot be imitated or forged —
charitv ; of ^•.•h:ch hereafter.

EVIDENCES. 25'r

• It 13 therefore utterly improper, in searching for the chiu-ch of
God, to give tlxese a first or main p'lace jn its character ; and espe-.
cially when it is farther considered that if found, they can prove no-,
thing to the point unless accompanied by such evidence as confirms
the matter without them ; so that were the greatest possible external
and visible miracles discovered amongst any people called christians,
these would not prove them to belong to the body of Christ, until
confirmed by those testimonies which cannot accompany any other
people. Thus it is written of the prophets of old. " The propiict
*^ who prophesieth of peace, when the word of the prophet shall
" come to pass, then shall the prophet be known, that the Lord hath
■' truly sent him." (Jer. 28 9.) But this could only be admitted in
case of promoting the worship of the true God which had been
taught before, for on the other hand, it is written ; " If there arise
" among you a prophet, or a dreamer of dreams, and giveth thee a
" sign or a wonder, and the sign or the wonder conie to pass, wherc-
" of he spake unto thee, saying. Let us go alter other gods which
" thou hast not knovrn, and serve them ; thou shialt not hearken to
" the words of that prophet or that dreamer of dreams; for the Lord
" your God proveth you to know whether ye love the Lord your God
" with all your heart and with all your soul." (Deut. 13. 1, 2, 3.)_
Thus we see that signs and wonders were no proofs of a true pro-
phet even in that dark day when they were so common and so neces^
eary in the true prophet, unless corroborated by the end to be pro-
moted by them. Obedience is better than sacrifice, and tu love is
more than to prophesy, or to do miracles. In like manner, the false
apostles mentioned above, were known, at least in part, by their
wicked doctrine and worlys, corrupting the minds of the people from
the simplicity of the gospel, and preaching, in effect, another Christ,
whom Paul had not preached." (2 Cor. 11. 3,4.)

Those miracles, therefore, which are commonly r.nderstood by the
term, however necessary they have been, in their , proper place, or
may yet be on certain occasions, serve but an inferior part in the
great work of salvation, or in characterizing the church. And it is
not to be wondered at that God, the wise dispenser of his grace,
should discontinue them, for the most part, in the present arrange-
ment of things, and introduce in their room, that which is spiritual,
pure and heavenly — the substance instead of the outward sign ; es-
pecially considering that the work of God increases in the ministra-
tion of light and power, becoming more spiritual in each additipnal
dispensation ; so that men who fear God, are capable of seeing his
work, and understanding its nature and evidence to their satisfaction,
tvithout those figurative representations, calculated to'arrest the phy-
sical man, which were necessary in former dispensations ; having in
addition to the weight of evidence attending those dispensations,
transmitted to us by the scriptures and already prepossessed by all
professed christians, the increasing light of the present day.

And it is here to be especially noticed, that introducing a v,ew dis-
pensation of the gospel and testifying it to the world, are very,^lifrei--

K. 2

25S ne:gative

ent matters from emerging' out of the dispensation of Moses aud thsr
prophets, and planting- and establishing that of Christ ; for as the foun-
dation-stone had not been laid/salvation had not appeared, or Christ
been made known, all that had been in possession before, stood in
meats and drinks and divers -svashings and canial ordinances, which
served for the time then present, as shadowy representations of a sub-
stance to come, there was a necessity of overturning the whole Jew-
ish ecomony, so that, as it is written ; " The priesthood being chang-
" ed [or transposed,] there is made of necessity a change [or trans-
" position,] also in the law ;" but in the present case there is a transi-
tion from the corruption and darkness introduced by the man of sin,
in the time of the faUing away, into the life and light of Christ which
was revealed in the beginning ; so that notwithstanding there is a
difference in order and economy, in several particulars, it is the same
gospel, as much as a renewed portion oi physic out of the same
mass, wdth additional quantity and more perfect instruction, is of the .
same nature with the former ; the same Christ, same self-denial and
same cross, insomuch that whosoever honestly apprehends and em-
braces the faith and life of Christ and his apostles, and other real
followers, in the first dispensation, will be in nowise difficulted to
embrace the present : the same demand therefore for miracles is not
requisite in the present dispensation as in the former, because all the
miracles which were wrought to establish that, contribute to the sup-
port of this also.

Farther to elucidate this subject, let it be remembered that to do--
miracles in the sight of men, is a principal characteristic of the beast,
or anti-christ ; "And he doeth great wonders, so that he maketh fire-
« come down from heaven on the earth in the sight of men, and de-
" ceiveth them that dwell on the earth by those miracles which he
" had power to do in the sight of the [first] beast." (Rev. 13. 13,.
14.) It may be objected, that this is figurative language. But this
answer is at least justifiable, that the things which the figure most
resembles, are most likely to be those which it represented, unless
good evidence is obtained to the contrary ; and it is more than justi-
fiable, even forcible, to argue, that no good reason' can be offered for
reversing the figure, and concluding that it represents the body of
Christ doing wondei's in the sight of men and gaining them over to-
the truth, instead ot the beast deceiving them. The strongest evi-
dence therefore is that to do miracles m the sight of men is emi-
nently the character of the beast. And to this agree the words of
Christ, which are not so metaphorical ; " For there shall arise false
Christs and false prophets, and shall show great signs ar.d wonders,.
■*< insomuch that, if possible, they shall deceive the very elect.'*'
(Matt. 24. 24.) Thus concurring testimonies evince, that it is the
proper character of the beast, or anti-christ, to shoAV great signs and
wonders, or to work miracles, in the sight of men. And this is the
character which the world try to impose on the church of God in
these days, and then reproach them as deceivers and impostors, be-
cause they do no miracles and show no signs.

EVIDENCES. 25,.

:It is also worthy of notice, that Jesus or his disciples, never wrought
. a miracle to satisfy the inquiries of the curious, or to obviate the
cavils of adversaries. " A -wicked and adulterous generation seek-
" eth a sign; and there shall no sign be given to it, but the sign of
• " the prophet Jonas ;" the sign of the cross which they do not desire.
•*' But whereto shall I liken this generation ? — For John came neither
■*' eating nor drinking, and they say. He hath a deyil. The Son of man
" came eating and drinking, and they say. Behold e man gluttonous
" and a winebibber, a friend of publicans and sinners." (Mat. 1 6. 4. and
11. 16, 18, 19.) The same generation rejected Christ demanding of
him a sign from heaven, because in their carnal sense, the miracles
which he wrought were not equal to those of Moses, or inore truly,
because the life which he lived and the doctrines which he taught
were offensive to them ; as they said, " This is an hard saying ; who
" can hear it ?" (Jno. 6, 60.) He taught the destruction of the flesh,
and the promotion and upbuilding of the spiritual work and king-
dom of God. And for the same reason do men reject the testimony
of Christ in these days, because it is offensive to their nature, being
for the destruction of the flesh and the edification of the Spirit.

Were all the signs given, in support of the spiritual v.'ork of Christ,
v.'hich the men of this generation ask, they would be no better satisfied,
for all would tend to promote the same work of God by the cross,
and they would resist still, as was abundantly proved by the first mi-
nisters of the present testimony. The Jews asked signs, but when
.rhey saw them they were not relieved ; these signs did not alter the
nature of Christ's work, and they stubbornly resisted, saying, "What
'- do we ? for this man doeth many miracles.*' (Jno. 1 1. 47.) And
ivhen the apostles had done so notorious a miracle on the lame man
-•.hat they could say nothing against it, and had no prospect of erf -
"caling it by denying, they endeavored to crush its effects by vio-
lence, for they hated the name, work and cross of Christ, as much
as ever. [Acts 4. 13 to 17.] In vain therefore do carnal professors
call for miracles, for the nature of Christ and his work remain the
same, und ever will: But wisdom is justified of all her children :
honest souls have always found evidence enough in the work of
Christ to satisfy them.

That Jesus and his apostles wrought miracles in confirmation of
their doctrine is a fact not to be denied, according to the testimony of
those who, in many cases, were eye witnesses of the facts ; but it is
also undeniable that the use of them gradually subsided, no doubt, as
the necessity for them ceased, and their use was superseded by the
more permanent, substantial and genuine fruits and evidences of the
gospel — charity, union and good works. Accordingly in the latter
part of the apostle's ministry there is much less said about working
niiracles than in the beginning : not denying but that the church in
that day had the power of miracles until the falling away. In like
manner, the first ministers and witnesses of the second appearance
of Christ, wi'ought miracles in the gift and power of God, in con-
firmation of their testimony, as it is attested to us by those who were
4pi many cases living eye witnesses of the fact*, and many such wit-

£60 NEGATIVE

«. _ -

BCsses are living to this day. But these things i.ave greatly subsid-
ed, the use of them being superseded by the gathering together of
ihe church, and the manifestation of those fruits and evidences whdc]^
are more substantial, genuine and abiding. At the same time, every
necessary gift and po^ver remain in and ^vith the church at this day,
and she is not left destitute of that power of miracle wliich is able to
silence the adversaiy and confirm the faithful.

CHAPTER IV.

More .Vegatives. The absence of Christ. Christians do net com-
mit Sin.

GREAT contentions and animosities have subsisted, for ages^
among professed christians, respecting the church of Christ, who
they are and with what limits circumscribed ; and all about senti-
ments and speculative doctrines, and such other tilings as were in all
respects foreign from real Christianity ; and vvliile these were carried
on, professors, like the Jews who would strain out a gnat and swallow
a camel, have missed the mark altogether — an hjimble submission
and obedience to the example and precepts of Jesus Christ, in which
it could be said, and in which alone, Tu me to live is Christy end to
die is gain » Now the end of the com.mandment is charity, out of a
" pure heart, and a good conscience and faith unfeigned ; from which
some having swerved have turned aside to vain jangling." " Ye are
",iP-y friends, if ye do whatsoever I command you." [l Tim. 1. 5j
6. Jno. 15. 14.] • '

"While men have been saying, Lo here I and lo there ! and the in-
quiiy hath been made, mo of them all are the true church ? they
have overlooked the dmple and plain answer of Jesus Christ — J\'on€
of them. " And he said to his disciples, The days will come, when
*' ye shall desire to see one of the days of the Son of man, and ye
" shall not see it. And they shall say to ycu. See here, or see there,
" go not after them, nor follow them." " Then if any man shall say
" to you, Lo here is Christ, or there, believe it not." [Luk. 17. 22,
23. ^lau. 24. 23.] These things prove unequivocally that the days
were to come, in which Christ should not be knov.n on the earth, and
no people wtve to be foUov. ed, or believed — not any man, because no
man in those days knev,- the truth or kept it : for a man of truth is to
be believed, and the true follower of Christ are to be followed.
" Brethren, be followers together [Greek, fellow imitators,] of me,
<• and mark them who walk so, as ye have us for an example."
(Phil. 2. 17.) Neither did Jesus ever say any tiling to the contrary
of this, but confirmed it ; '^ He that hearelh you, heareth me." But
such were the days of the false Christs and false prophets, who say,
Lo here I and lo there I And the very nature of the language shows
ikat sli should be in conftision ; no one knov ing what was the truth.

EVIDENCES. 261

or what to tell another; none knowing where to find Chiist, or
■where to direct the inquiring sopI. Tliis total failing away hath been
spoken of by the prophets, by Christ and liis apostles, and by some
of them, as having already begun in their days.

To discuss this subject at full length would not comport -ivith the
present purpose. A few observations, however, may be for edificaiion.
As a man can receive nothing except it be given him from heaven,
.:>o the church having once fallen as to its true order, purity and pow-
er, and the power of the holy people having been scattered, cuv.ld no
more be restored without a renewed revelation and manifestation of
the same power, the same Christ who first gave them birth. And
this agrees with the statement of the apostle, v.hen speaking of tl^e
man of sin, Avho sat in the temple of God tliere to remain until the
coming of the Lord, that is, until his second appearing, for this v.cs
written after the first. Now this mystery of iniquity, or man of sir,
Avas to sitj in the temple of God, Christ therefore was not in it.

But what is the temple of God ? are not his people ? Av; it is
written, " Ye are the temple of the living God; as God hath said, I
'' will dwell in them and walk in them." " Know ye not that ye are
" the temple of God, and that the Spirit of God dwelleth in you."
Tl Cor. 6. IS. and 3. 16.1 Wliile therefore the myster}- of iniquity
sat in the temple of God, or church, all v, as in confusion, tiie power
of the holy people was scattered, a:\d this beast made war w ith the
saints and overcame them, as the sciipture expressly said he should.
TRev. 13.7.1 Here also tliis Tr/c/.f!/ was to sit, making ai'.d con-
tinuing this havoc, until llie second coming of the Lord and the day
of our gathering together to iiirn, as the apostle expressly states,
speaking of that day, that it should not come, unless there came a
laliing away firet, and also that that wicked should be revealed. Then
after describing him, and telling that he was then working, he also
states the time when he should be revealed, consumed and destiw--
ed — at the appearing of the Lord. " And now ye know what m ith-
^' holdeth, that he might be revealed in his lime. For the mystery
" of iniquity doth already work : only lie who now letteth will let,
•'• until he be taken out of the way, For let him who dctaineth com.e
•• forth out of the midst ; or be born ;] and then shall that wicked
■* [oioaoc, lawless,] be revealed whom th.e Lord will consume v.ith
•' the Spirit of his mouth and will destroy with the brightness of his
" appearing." [2 Thes. ~. 7, 8."| Thus it is stated by Christ Jesus
in the parable, that the time of the kingdom's being made clean is at
ihe end of the world, which can be none else than his second coming;
'^ So shall it be in the end of the world. The Son of man shall send
'•' forth his angels, and they shall gather out of his kmgdom all tilings
" that offend, and them that do iniquity." [Matt. 13. 40, 41-.J

Notwithstanding, the scripture speak abundantly of a kingdom
©n the earth already clean, extending itself over the Avhole earth, and
abiding for ever, even for ever and ever ; Yet this pure kingdom,
could never commence until the coming of Christ the second time,
^ already stated, v.'inch statement is covroborated by ar.otiier sayi: g

262 NEGATIVE

of the aposlle concerning Christ, " Who shall judge the quick and
•^^ the dead at his appearing, and his kingdom." Here it is evident
ihe coining and kingdom commence together. [2 Tim. 4. 1.]

For the church, after being once scattered, to arise again to its
proper purity, order and power before the revelation and appearing
of Christ, would be as inconsistent as for the salt which hath lost its
savor to become good without the restoration of the saltness, or for
a dead man to perform the functions of life without I'eanimation.
Accordirtgly it hath been found by experience, that all the labored
attempts to restore the church to its primitive purity and order, by
gathering up the scattered fragments and putting away destructive
errors, have proved abortive ; and they always Avill to all people, un-
til they find the renewed revelation of Christ from heaven, in his se-
cond appearing. For when any remarkable outpouring of the Spi-
rit of God is known, it comes in such a manner as to show it does not
spring forth out of any or all the established professions or churches,
as the law coming forth of Zion, or the word of the Lord from Je-
rusalem, but on the contrary, tends to demolish, rather tlian upbuild
those churches of long standing. For not unfrequently new deno-
minations or parties of some renewed cast spring up in remarkably
great revivals, carrying off the weight and Spirit of the work and
leaving the old denominations in barrenness, and in a short time those
■who keep the revival longest are barren also, so that nothing of the
kind hath ever been found abiding. These things however only
serve to confirm a painful truth which is the natvu-al inference from
"what hath been before stated ; for inasmuch as the power of the holy
people hath been once scattered, the daily sacrifice once taken av/ay,
and the salt, which is the church, has once lost the savor, which is
the anointing, no church can have the anointing or Spirit, who is
Christ, abiding in them, until Christ is again revealed from heaven-;
therefore all those churches who claim their standing as being in an
uninterrupted succession from the apostles, .are nothing but anti-
christ, and false prophets, who have lost the true Christ and know not
Avhere to find him : hence they say, Lo here ! and lo there ! in the
desert and in the secret chamber. They preach and pray with such
uncertainty that it can be felt by their hearers ; and though they pre-
•sume to be ministers pf Christ, and can borrow, or more properly
steal the words of his true ministers, not one amongst the thousands
of them can tell any one soul who inquires. What shall I do to be
saved ? the way to find Christ and salvation, so as to prove by fact,
that he is a minister of Christ indeed : this truth is felt by them-
selves, as far as they are awake, and when w^eighed in the balance
they are four*d wanting.

That Christ is absent and not present with them their own words
and works declare ; for they arc continually preaching and praj ing
about his yet coming the second time. The same is farther confirm-
ed by their perpetual fastings before eating the Lord's supper, and at
other times, a practice, expressly predicated to be observed in thr
absence of Christ. It, is not the habit of the foUoAvers of Christ to

EVIDENCES. 263

iiist while he is present with them. « And they said unto him, Why
'■^ do the disciples of John fast often, and make prayers, and Ukewise
" the disciples of the Pharisees ; but thine eat and drink ? And Ire
*' said to them. Can ye make the children of the bride-chamber fast
•' while the bridegroom is with them ? But the days will come,
« when the bridegroom shall be taken away from them and then shall
" they fast in those days." [Luk. 5. 33, 34, 35.] It would be doing
violence to these sayings of Christ to limit them to his going out of
tlie tabernacle ; for until after he had ascendc<J and sent the Com-
forter they never really knew him, or began in truth to rejoice in
him ; with great propriety therefore they relate to that period, when
the daily sacrifice was taken away, and the power and presence of
Ckrist not known — he is absent, therefore they fast..

Eating the Lord's sOpper also, proves the absence of Christ ; " For
" as often as ye eat this bread and drink this cup, yc do shew forth
" the Lord's death till he come," not afterwards. (1 Cor, 1 1 . 26.)

An objection will here be raised, that eating the Lord's supper
and fasting can afford no argument of the absence of Christ, because
Jesus himself instituted the supper, and it was praclised by the apo-
stles and primitive christians, in those times when it is not pretended
that the apostacy had actually commenced, and that lasting also hath
the sanction of the same authority But this objection is sufliciently
obviated thus ; That Jesus and his apostles knew and foretold tlie
apostacy v/hich actually began to appear before the close of the apo-
stles' labors ; and as it was necessary that some animating memorial
of the tru-e Christ and his gospel should be left with the children, or
friends oi the Bridegroom, during his absence, to encourage them in
the prospect of his return, and be a warning to his enemies, nothing
could be observed with so good grace as that vv'hich had received the
sanction of his own hand and his own words, "Do tl.is in remcm-
•<' brance of me." And, " When the Bridegroom sliall be taken
" away from them, then shall they fast in those days."

No allegation of insincerity is here intended against these whose
real faith it is to fast or to eat the Lord's supper in remembrance of
Christ, and who have not seen any farther ; it is perfectly consistent
with the faith of those who do not believe, that he hath come the se-
cond time, and it is, by no means unaccountable, that the sincere la-
mentei-s of degeneracy should keep up the remembrance of former
times as accurately as possible. But the most genuine sincerity,
admitting it were found in all who have not the faith of Christ's
second appearance, which is far from being the fact, cannot at all
invalidate the argument, that these memorials of his coming prove
his absence. Neither can it avail any thing for them to plead that he
is M'ith them in Spirit; for Christ is the Spirit, and where he dweil-
eth HI Spirit, there he dvvcUeth in reality. The disciples knew little-
of Christ while they could see his body of flesh and bones, but when
that was out of the way, and they received him in Spirit, they had
him in power, and could call him Lord by the Holy Ghost. But
"'■vith the denominations in these days he is not present in Spirit, as

264 NEGATIVE

their o^v IV words and vi-orks evince ; because iheirmjost spirited crici:
and prayers are to this effect. That he ^vould come and take up h^s
abode ^vith them ; by which it would be absurd to suppose they in-
tended any other coming than in the Spirit.

But the church and ministers of Christ are not so; they run not
as uncertainly ; they know Christ, and where he dwells, and can say
with Jesus himself, and with Philip, his young disciple. Come and
sec. Christ's ministers are not sent without tidings j they can direct
any honest inv'|uirer to Christ and salvation, so certainly and safely
that none such can ever fail.

Tliis brings us again to the point in hand ; That the members of
Christ arc knov/n, and hoAV they are distinguished from all others.
And as the church is a select people, and a collection of many into
one, the body being one and having many members, and all thcss
menibcrs out one body, we ohall first inquire into the subject as it re-
spects each one individually. The people of God then, are known
and distin:;uishcd by tiie fruits which they bear.

Here it (vill be expedient to clear up a little farther a difficulty
vi'hich may possess the breast of some who are honest to the best of
tliciv understanding ; it having been so universally taught, that real
cViibiianity is so great a secret, that no one can certainly be known
whether he is a christian or not ; yea farther it is even taught that
none certainly know themselves whether they are christians or not.
Some lay great stress on those words of the prophet Jeremiah, " The
" lieart is deceitful above all things, and desperately wicked ; who
" can know it?" (17. 9.) These words are considered as an unre-
served description of the character of all men, christians as well as
otliers. And indeed without such an acceptation, the inference drawn '
from them, that christians cannot be known, must fall; for it will
readily be granted that if any one can be free from the charge of a
deceitful heart, it must be one who is a christian indeed. But it is^
father to be remembered, that the prophet in that paragraph, ot*
which these words are the beginning, spake particularly of the wick-
ed man who gets riches not by right.

It is also to be considered as a matter of great consequence,
thout^-h little understood heretofore, that the language of a Jewish
prophet, respecting the people in his day, is not to be taken as a pro-
per dlscription of a christian. What the law saith it saith to them
that arc under the law, but tliat by no means makes the sayings of
tne law a rule for those who have the gospel. It was necessary for
them to speak the truth according to the day in which they lived ;
it Is therefore no wonder if they often complained of the wickedness
of the people and the scarcity of the truth in those days of darkness,
when salvation was not known ; when all they luid in possession con-
sisted in carnal ordinances, weak and beggarly elements ; and they
■\vcvc encouraged and supported mainly by the promise of that which
was uflerwards to be possessed. Befoi-e fcith came they were ke])c
under the law, shut n\) to the faith which should afterwards be reveal-
ed ; for i^.olhing could be brought forth to perfection until faith carae,'

EVIDENCES. 265

arid that could not be until the author of it came, whp is Christ;
»' For the law made nothing perfect, but the bringing in of a better
^ hope (doth,) by which we. draw nigh, to God." (See note, page 1 17.)
/ The gospel of Christ therefore goes on a. very different footing
from the law ; and though deceitfulness never could be acceptable
with God, it is especially reprehensible where tlie light of Christ has
appeared, so that all those who harbor it, are entirely excluded from
Christ. Hence the doctrine of Christ, in the parable of the sower j
none could bring forth fruit, but those who received the word in au
honest and good heart. And it is a fact to be received with the ut-
most certainty that none but the honest and good, v^hq keep judgment
to the.line and righteousness to the plummet, will ever be able to stanil
before him or partake with him. To the same effect is the sayuig of
the apostle John who appeals to the decission of the heart as a witncsi
to give confidence before God ; " Beloved, if our heart condemn
" us not, then have we confidence towards God." [1 Jno.3. 21.J,

What is here stated in a few words, could be illustrated to much
greater fulness in a suitable place ; and it obviates all the objections
introduced from the writings of the old testament, against the truth
of christians' being known, 'and also living without sin. And we
conclude that no reasonable man will count it impi'opei' in us to. re-
ject all. arguments to that effect, drawn from that quarter, until it can
be proved that salvation was as real, not to say as full, in the days of
the prophets as after the comipg of Christ, that is, in plain terms tiiat
Christ came in vain and died in vain. " For if righteousness come
" by the law Christ hath died in vain." " If therefore perfection
" were by the Levitical priesthood (for under it the people received
" the law,) what further need was there that another priest should
" arise after the order of Melchizcdec, and not be called after the
" order of Aaroi>?" [Gal. 2.21. Heb. 7. 11.]

But another text hath been named, to prove that christians cannot
be known. " The wind bloweth where it listeth, and thou hearest
" the sound thereof, but canst not tell whence it cometh and whither
" it goeth : so is every one who is born of the Spirit." (Jno. 3. 18.)
Jf it be argued that the Spirit is here compared to the wind, and tJie
operations of the one to the movings of the other, and therefore that,
as no man can understand accurately the moving cause and secret
windings of the wind, so as to know whence it cometh and whither it
goeth, so neither can any one know the manner of the Spirit's work-
ing, nor the christian who is the subject of it : So is every one who
is born of the Spirit. It is answered, that this argument is forced
and inconclusive ; for let it be granted that the secret method of the
Spirit's working is unknown, it no more proves the operations of tlio
Spirit and the subjects of those operations to be unknown, than tlio
secrets of the wind being vmknown, proves that no man can know
Tjhen the wind bloweth or where. The text therefore in consideration
proA'es unquestionably, th.at as certainly as a forest or grove can be
knoM'n to have the wind in it, by hearing; the sound and observing
' L 2

266 NEGATIVE r

other effectr just so certainly can the subjects of the Spirit's opcTa-
tions he kn- n: so is every o?ic tj/w is bom of the Sjiirit.

By then- 'tsye shall know them. And however the operations
of the Spii ^ 'ly be disputed and oalled the works of the devil ;
when men .. v • tue operations of the wind by its effects, (which are
otherwise I-'- own,) they are obliged to acknowledge them to be
beyond the ^ch of men, and are from the most rational evidence
induced to atcribute them to the proper cause, becaiise there is no-
other pov/er known to produce such ; in like mp.nner when the ef-
fects of the Spirit'^- operations appear, every man is by the most ra-
tional evidence invited to attribute them to their proper source. The
only hindrances to this conclusion are found mainly in the adversaries
to the gospei ; as, First ; An unacquaintance with tlic Spirit's ope-
rations through inattention, or want of opportunity. This may be ea-
sily removed in the honest. Secondly ; Unwillingness to yield to the
truth. Thi!J is so far from being a justifiable objection, that it is a
proper foundation for guilt, and also a strong argument in favor of
said operations' being of God, because offensive to the carnal mind.
But I would not anticipate what is to come in another place.

The church is so far from being an unknowable, that nothing is
more expressly and cleai'ly testified in the scriptures than that it is
known. Christians know themselves to be of God in Christ, by the
work of God in them and the fridts which they bring foi'th. " Here-
" by know we that we dwell in him," and he in us, because he hath
" given us of his Spirit." " He that believeth on the Son of God hath
" the witness in himself." " And hereby we do know that we know
■" him, if we keep his commandments. He that saith I know him,
" and keepeth not his commandments, is a liar, and the truth is not
" in him. But v/hoso keepeth his word, in him verily is the love of
" God perfected : hereby know we that Ave are in him." " My lit-
" tie children, let us not love in v*/^ord, neither in tongue, but in deed
"(work) and in, truth. And hereby v/e know that we are of the.
" truth; and shall assure our hearts before him." [l Jno. 4. 13. and
s. 10. and 2. 3, 4, 5. and 3. 18, 19.]

Christians also know others, and are able to distingtiish who are in
Christ, and wl;o are of anti-christ, by their being of tlie same faith
or not, b)' their CHibracing or not embracing the same Spirit and
work Av!iich they have received. Accordingly the apostle John
speaking of the anti-christs and christians, distinguisheth thus;
" They are of the world, therefore speak they of the wcrld, and the '
*' world heareth them. We are of God : he that knoweth God hear-
" eth us ; he thr.tis not of God heareth not us. Hereby know we the
" Spirit of truth and the spirit of error." [4. 5, 6.j Thus there is
union in all the work of God, and among all the souls who serAc him;
no matter in what country they live, or by whatever reproachful
names they may be called, or whatever other circumstantials majr
attend them. If any therefore are uncertain who are members of
Christ's body and who not, or in other Avords, Avho are the irua
tl^uvch, it proves in the first place, that they drc not christians.

EVIDENCES. 567

But the children of God are not only known to tliemselres and to
one another, but the evidence is sufficiently plain to those aboivt them.
Not as thoTigh the internal and spiritual nature of the work can be
known and understood by the mass of mankind, or any one in the
state of nature. " But the natural man rcceiveth not the things of
"■ the Spirit of God, for they are foolishness to him; neither can he
" know them, because they are spiritually discerned. But he that is
" spiritual judgeth [or discernethj all things (or every one.) yet he
" himself is judged [discerned"} of no man." (1 Cor. 2. 14, 15.)
But the fruits which appear are so rational that the understanding of
natural men ct:n apprehend them, so far at least, as to be sufliciently
convinced of the source whence they come. ?^hese fruits consist in
the perfci'mance of their dtity towards God, towards one anotlier, and
'towards m.ankind: and in the perfoi'mancc of theso .duties tliey can-
not neglect a duly to themselves.

1st. The first description of the church which we shall here state,
by which they are known, is their doing the will of God. " Circum-
<'■ cission is nothhig, and uncircumcission is nothing but the keeping-
•« of the commandments of God." " Not every one who saith luito
" me. Lord, Lord, shall ente;- into the kingdom of heaven, but he
*' who docth the will of my Father who is in heaven." (1 Cor. 7. 16.
Alatt. 7. 21.) This too is the language of Christ Jesus and his apos-
tles who well understood the nature of the gospel, and not the mis-
takes of a formalist or hypocrite. But as Christ Jesus is he Avho
first revealed the Father, and all Christians own him as the head of
the body, receiving ail their knowledge of God, and payh::g all their
duty to God, in obedience to him, we here proceed to state. That,

2d. The fruits of the members of the church by which they are
known and distirgaished fi-om all other men are found in keeping
the commandments of Christ and doing his will : short of this in
vam do any prei.end to be members of Christ's body. " Ye are my
" friendri if ye do vdiatcoever I command you." " If ye keep my
" commandments yc shall abide in my love, even as I have kept my
" Father^s commandments and abide in his love." " If a man love me
*' he will keep my sayings." " Therefore whosoever heareth these
" sayings of mine, and doeth them, I will liken him to a wise man,
" who built his house upon a rock : and the rain descended, and the
" floods came, and the v.'inds blew, and beat upon that house ; and it
" fell not: for it was founded upon a rock. And evciy one who
" heareth these sayings of mine, and doeth them not, shall be likened
'" to a fobiish man, who built his house upon the sand." " Blessed are
" they who do his commandments, that they may have right to the
*' tree of life, and may enter in through the gates into the city." " He
«• that saith, I knov/ him, and keepeth not his commandments, is a
" liar, and the truth is not in him." [Jno. 15. 15. V. 10. and 14. to 23.
Matt. r. 24, 25, 2G. Rev. 22. 14. 1. Jno. 2. 4."]

These are the terms and these only which Christ proposes to any
man who would be a partaker with him ; and all other plans or
.schemes, however specious and flattering, are notlung but the svoi k^

SB« NEGATIVE

of ar.ti-christ, contrivances of men who know not God or Jesus
Christ whom he liath sent ; and. therefore have no power over sin',^
yet claim a shave in the kingdom of God. Thus through such false
apostles, deceitful workers, it has been so universally taught that
cluistians transgress the commandments of Christ as well as others,
that the law and rule of Christ are made void by traditiori, and it is
esteemed a gross heresy, a pernicious enthusiastic flight, for any mar*
to teach that christians correctly keep the commandments of Christl
This however was not esteemed a heresy by the apostles who wrot^
thus ; " For though we walk in the flesh, we do not war after the
*' flesh : (for the weapons of our warfare are not carnal, but mighty
'< through God to the pulling down of strongholds,") casting downim-
'^ aginaiions (Greek, reasonings,) and every high thing that exalteth
" itself against the knowledge of God, and bringing into captivit}/'
" every thought to the obedience of Christ." [2 Cor. 10.3,4,5.]
How diflfcrent is the language of those who maintain that they and
all others transgress the commandments of Christ every day, in
thought, word and deed ! Will any one suppose they serve one and
the same Lord ? ,

3d. But no man who committeth sin can keep the law of Christ,
as he saith, " Whosoever committeth sin is the servant; of sin."
Again it is written, " Know ye not that to whom ye yield yourselves
" servants to obey, his servants ye are to whom ye obey, Avhether of
<' sin unto death, or of obedience unto righteousness ?" [Jno. 8, 34.
Ro. 6. 16.J This then is the unequivocal distinction between the
membei-s of Christ's body and the rest of the world, " In this the
^' children of God are manifest and the children of the devil." [Jno".
o. 10.] Now that which is nianit'est is no lon.ger a mystery, no longer
tmknown. Tliis is the sv/eeping rule of Christ and his apostles,
which puts a period eventually, to all the contentions and debate<»,
about Who ia a chriiitian and who is not. "

All therefore which is required of any man, in searching for the
true church, is in the first place to find the people Avho bear a bold
and living testimony against all sin, and confirm the same by their
works : and he is fully authorized pf Christ and his apostles, to set
aside all others, whatever zeal, light, or power they may have, as
bchig yet short of the mark. V/e \A-ould not be understood as con-
demning or rejecting any society of professed christians, on account
of the misconduct or iniquities of some who may be called by their
name, and have some agreement with them in sentiment, but are not
living in union with the body, and are not owned by them as honest
subjects of their faith. Neither on account of those who are- so
young in their faith, as not to have had time to gain power over sin(
For the discirles were subject to error in the beginning of their dis-
cipleship; but after they received the Holy Ghost, and became ejc-
perlenced in the gospel, they set another example, and taught and-
ther doctrine, l^he work of regeneration is an increasing work ;
\ti it m^n cease to do evil and learn to do w ell.

EVIDENCES. 269

'' But if any man, in quest of the true church, find a people whose
leading characters, or those members who have professed long
e'noiigh to have become of age, yet commit sin, he must violate the
law and rule of Christ, if he consider them the church of God. Or
if he find a people whose acknowledged faith it is, that no man can
live, and not sin ; or that people may commit sin, and be christians
notwithstanding ; such a people are avowed enemies to the rule of
Christ, and in honor to him are obliged to be rejected as not belong-
ing to his body. " For he that saith, I know him, and keepeth not
" his commandments is a liar, and the truth is not in him. He was
*' manifested to take away our sins : and in him is no sin. He that
" saith he abideth in him, ought himself also so to walk, even as he
" walked." [1 Jno. 2. 4. 6. and 3. 5.] Or if a people be found who
cannot show a united body of one faith, (for in the church there is
one faith) who have gained power over all shi ; and if they do not
reject all who have not gained full power over all sin, as not born of
God, but at best, even if of their own faith, as no more than learners,
ruch people are to be set aside as not being the body of Christ; for
the true chmxh are the temple of God, and that temple is holy.

Finally, Whatever work, under the name of Christianity, doth not
in its progress, give power over all sin and the darkness which leads
to it, so as to produce a people who are saved in the present tense,
falls short of being the true gospel, and the subjects of it are all un-
der the powei" and government of anti-christian darkness. " This
<' then is the message which w^e have heard of him, and declare to
" you, that God is light and in Inm is no darkness at all. If we say
" that \ve have fellowship with him, and walk in darkness, we lie and
« do noi the truth. But if Ave walk in the light as he is in the light,
*' we have fellowship one with another, and the blood of Jesus Christ
" his Son cleanseth us from all sin." (1 Jno. 1. 5, 6, 7.) Not will
cleanse us wi.en we die, or sometime hereafter ; it is present tense ;
as it is written again, " How shall we that are dead to sin live any
" longer therein." (Ro. 6. 2.) This then is the character of the
true church ; they have fellowship with God, fellowship with
one another, and commit no sin. " In this the children of God
<' are manifest, and the children of the devil ; whosoever doeth
'' not righteousness is not of God, neither he that loveth not
'-^ his brother." But, " He that doeth righteousness is righteous,
'" even as he [the Son of God] is righteous." And, " He that loveth
^^ his bi'other abideth in the light, and there is none occasion of stum-
'' bfing in him." (1 Jno. 3. 10, 7. and 2. 10.)

270 CHRISTIANS

CHAPTER V.

Sovie objections against the sinless life of a christian ansivered cmd
the point confirmed.

BUT the thought of God's having a people on earth, in whom
J-ie dwells as his holy temple, and Avho do not cc;>nmit sm, is so far
Gilt of the sight and remembrance of professors, that the very idea
■will appear to many of them romantic, and the most explicit decla-
rations of scripture appear to have lost their edge, and a few unde-
fined old phrases to which they have been accustomed, partly scrip-
tural and partly not, are suflicient with them, to counterbalance all
the testimony of Christ and his apostles. Some also who possess a
I'cspectablc degree of honesty and fceling, may through the influence
of prepossession and the deficiency of information, be not altogether
clear in their judgment. We shall therefore take notice of some of
the most plausible objections.

The apostle John hath written ; "• If we say we have no sin v/e de-
*''ceivc ourselves, and the truth is not in us." Hence it is argued
that no man can be free from sin ; for if any man, be who he may,
should say, I have no sin, or I am saved from all sin by the blood' of
Christ, this text, say they, would prove that he is deceived and the
truth not in him ; for the apostle said wc. If we say we have no sin
•nve deceive ourselves and the truth is not in us ; and surely if any
man could become free from sin, it would be an apostle, and if any
amongst them, the beloved disciple John. To a man unacquainted
•ivith the nature of language, this is a considerably specious objec-
tion ; I have therefore stated it in as strong terms as I could, that it
may be effectually removed.

The apostle had just stated the condition of those who walk in the
light as he (the Son of (iod) is in the light, that the blood of Christ
cleanseth them from all sin. But he well kuev/ the enmity of the
Jews and others against Christ and the doctiine of his blood, as sav-
ing them, as well as their pride in presuming they v/ere not sinners,
and therefore had no need of being cleansed. He therefore adds ;
" If we say v/e have no sin we deceive ourselves, and the truth is not
*♦ in us." If we, or any of us, or any man (let it go to the full ex-
tenl.) should say we have no sin, and therefore have no need of Christ,
he deceiveth himself. That this is the purport of the apostle's
statement, is sufiicicntly plain, if we attend to the follov.ing words.
" If we confess our sins he is faithful and just to forgive us our sins,
*' and to cleanse us from all unrighteousness." And then the matter
is changed from the present to the past ; " If we say we have not
'« sinned, we make him a liar, and his word is not in us." But no
more talk of being deceived by saying wc have no sin, after the con-
fession, forgiveness and clQjmsing. It would nevertheless be false to
say Tje had not sijined ; for one who is saved from sin ever so com-
pletely, connot say but that he hatli sir.ned, because all havi^
sinned. The apostle therefore, by saying, in such a connection, « If

NOT SINNERS. 271

<^ we say we have no sin we deceive ourselves," no more proves that
to be the case with christians, than it pi'oves that if a man is once a
sinner he must so remain : but Christ is manifested to take away our
sins. Besides ; to understand this passage as proving that christians
commit sin, excludes the apostle's testimony on this subject by ex-
posing him to a contradiction ; becavise he hath so boidiy stated at
length, that they who are born of God do not sin.

As to his saying, "cue^ it is no more than a familiar mood of speak-
ing common to tiie apostles. Thus James, speaking of the tongue,
saith, " Therewith bless we God, even the Father ; and thcrevrith
" curse we men, who are made after the similitude of God. Out
" of the same mouth proccedeth blessing and cursing. IMy breth-
" ren, these things ought not so to be." Likely none will insist that
the apostle James was one cf those who took part in such cursing,
and yet he says we, in as pointed terms as John. (See 3. 9, 10.)

Another portion of scripture which many ply with great confidence
to maintain that christians commit sin, or live in it, is that of Paul,
where he saith, " For we know that the law is holy, but I am carnal
" sold under sin," and more to the same purport. (Ro. 7. 14, he.)
This however is a disputed text among the denominations of .profes-
sors ; so that their own testimony on this point doth not agree.

John Wesley and his followers have maintained vigorously that
the apostle did not there speak of himself or describe the chrisUan,
but the convinced sinner.

Doctor Philip Doddridge, notv/ithstanding he was possessed of tl)C
common error, that christians commit sin, tliough unwillingly, in his
notes on the scripture under consideration, observes that, " The
" alios tie here, by a very dexterous turn, changes the peraon and
"speaks as of hhnself. This he elsewhere docs, when ' he is only
" personating another character. And the character here assumed
'* is that of a man first ignorant of the Icnu, then under it, and sin-
t' cerely desiring to please God, but finding to his sorrovi', the weak-
' ness of the motives it suggested, and the sad discouragement. un~
' der which it left him; and last of ail, with transport discovering
<' the gof:pel and gairiing pardon and strength, peace and joy by it.
" But to suppose (continues the Doctor,) he speaks all these things
" of himself, as the confirmed christian, that he really w^as when he
" v/rote this epistle, is not only foreign, but contrary to the wliola
" scope of his discourse, as well as to what is expressly asserted
" Chapter 8. 2."

Osterwald says. " This is a chapter which ought to be well under-
*' stood, and which must not be misapplied. For tl\is pxirpcne it
" must be observed, that the apostle represents in his own persen, in
" a, figurative way of speaking very usual with him, the condirion of
" a man who is under tl:ie law ; and who not having faith and tiie Spi-
"rit of Christ is a slave to his passions." Thus this scripture isijn-
dicicusiy taken out of the hands of the abettors of the doctrine that
dliristianb are not free from sin, by men of their own faith.

S72 CHRISTIANS

It is indeed, inconsistent,, that any one of understanding should
build with any confidence on the apostle's expressing himself after
-that manner in a figure so common to him as Avell as others. As
thus, " For if the truth of God hath more abounded through my
<' iye to his priory, vhy yet am I also judged as a sinner ? And not
*' rather (as v/e are slanderously reported and as some affirm that we
<< say,) let us do e\il that good may come." [Ro. 3. 7, 8.] This is-
the language of ethers whom he personates, whose damnation is just,
and yet he says, 7ny iye, and why am /judged as a sinner, as though
it were his own. But to the chapter under consideration.

In the chapter before, the apostle had shown at length that they,
christians, were dead to sin and could not live any longer therein ;
free from si?i and servants of righteousness ; and it is worthy of
particular cuiisideration, that he finds, knows, or admits no middle
station between being servants of sin and servants of righteousness.
But in the beginning of this chapter, , he proceeds to elucidate tlie
state of christians, as being delivered from the law, by the case of a
married v^'oman Avhose husband is dead ; in consequence of which she
is at liberty to be married to another, which she could not be had he
been yet alive ; and to show, that as their first husband, the law, to
which they had been in bondage, was dead, (or they were dead to it,
Avhich is the same, for he uses the phrases as beir.g, tantamount,) they
were at liberty to be married to another, even to Christ, which could
not have been while the first lived and they were bound to it,
" Wherefore, ip.y brethren, ye also are become dead to the law by
" the body of Christ ; that ye should be married to another even to
" liim who is raised from the dead, that we should bring forth fruit to
" God. For when we were in the flesh, the motions of sins, which
" were by the law, did work in our members to bring forth fruit unto
" death ; but now we are delivered from the law, tiiat being dead
" wherein we were held ; that we should serve in newness of spirit,
" and not in the oldncss of the letter." This shows the event of
Avhat had taken place in them to Le an effectual change from bondage
to liberty, from the service of sin to the service of righteousness, as
above ; " Being then made free from sin, ye became the servants of
" righteousness." And again ; " Therefore if any man be in Christ
" he is a new creature: old things are passed away, behold- all things.
" are Ijecome new. And all these things arc of God." (Chapter
6. 18. 2 Cor. 5. 17, 18.)

The apostle next proceeds to show that the law is not sin, neither
the proper cause of death ; but that it discovered sin, or revived ii ;
for without tl.e law sin Avas dead; and that sin works death Ijy that
which is good, Avhich is the law;," Wherefore the law ia holy, and
" the commandment holy, and just, and good." He herein also
shows the workings of the mind, in one under the law ; and among
other things says, " For I was alive without the law once." This
cannot apply to the apostle, Avho was n.ot only trained up in the law
from his infancy, long before he could have any understanding of the
life of v/hich he here speaks, and which he lost by the law and th*

JTOT SINNERS. 373

fevivlng oF sin, but was so exceedingly zealouaof the law, long be-
fore his Conviction and conversion, tnat in the Spirit of inspiration,
after ha beca.ne a christian, he could refer back to those times and
3av, " Touchln'^ the righteousness ivhich is in (he law, I was blame-
** less :" he taerefore was not without the law.

But as all this is in t'le past tense, and therefore cannot, with anj
plausibility, be considered as Paul's own exercise, except at some
former period, when he mijht be supposed to be in convictions, I
shall proceed to where he commences in the present tense: " For
" we know that the law is spiritual, but I am carnal sold under sin."
Now if this be true of one born of God, then the following conse-
quences are true. First. That Christ and sin are one ; for no man
can serve two masters, but this character serves sin. Secondly. That
to bs carnally minded is not death ; for sin has no mechanical or co-
ercive power, but can only prevail by influencing the mind, therefore
this perso:i'3 m'ad has yielded to the ix)wer of sin, and yet he is esteem-
ed as alivj in Christ. Thirdly. That to becarnally minded, and to be
spiritually minded imply no miportant distinction ; for this character
is both ; therefore the apostle is wrong in saying, " To be carnally
" minded is death, but to be spiritually minded is life and peace."
Fourthly. That a slave to sin can be a free born son of God at the
same time ; " For if the Son make you free ye shall be free indeed,"
but this character is made free by the Son and yet sold under sin :
now one sold under another aojainst his will is what common language
calls a slave. So is it with this character, " For that which I do I
" allow not ; but what I would I do not ; but what I hate that do I."
" If tjien I do that which I would not, I consent to the law that it is
" gooid." Like the impiovis heathen, Fideo mellora prohogney dete-
riora sequor. I see better things and approve them, but pursue the
more pernicious. Then out of thine own mouth will I judge thee,
thou wicked servant. Thou knowest thy Lord's will, and appruvest
it, b^it dost not perform it : thou bhalt be beaten with many stripes.
And yet this character is called a christian. But if a slave to sin be
a christian who is not ?

But hear his reasoning. " It is no more I that do it but sin that
« dv/elleth in me." This man then is the temple and agent of sin ;
it dwelleth in him, and he acteth it out. But christians are the tem-
ple of the living God, and the Spirit of God dvt'elleth in them ;
and if any man defile the temple of God him will Gcd de-
stroy. (1 Cor, 3. 16, 17.) Therefore, " Whosoever sinneth hath
" not seen him neither known him." (1 Jno. 3. 6.) This person
therefore is not a christian, but an assumed character, tmder the pow-
er of sin, convicted, but not acquainted with Christ.

The next verses are only a kind of repetition of the same work-
ings, expressing the man's anxiety about his condition. But he adds,
" I find then a law, that when I would do good evil is present with
" me. For I delight in the law of God after the invrard man." This
is counted an infallible proof that this whole description applies to
the christian, not considering the essential deficiencv which would

M 2

a74 CHRISTIANS

attach itself to this terse \vith all the rest — that of not dcin^. « If
"a man love rJie he will (unexctpticrabiy) keep r>y\vo!c!s;" (not
he would if he could,) and " He that iovetn me net keepeth net my
"sayings." [Jno. 14.23, 24.] This is the test of the christian;
and in vain doth any man presume to be a chiisiian without it Chust
makes no apology for those who are r.ot able; neither do lis apes*
ties; that is, where the gospel is heaid ar.d known. If many sl.ail
seek to enter in ar.d shail not be able, he hath no more C(,mpyssica
on them, than on those who do not seek at ail. And wjiy shcuid 1 e,
seeing no man will ever experience tlio fetal calan^i'y except those
who waste their day and stiength in puisuing urjustifiablc wcys, and
rejecting the only true way and lime of entrance ?

Who therefore is to bejie\e tl at a man has the inside of 1 is c» p
and platter clean, unless the outS de be clean also ? Who is 'o 1 e:itve
that there is a gncd and puie fountaai within, unless tl e stream be
also clean and pure ? Who is to beiieve that ar.y man delights in the
law of God in the inward man, and yet walks, cv at all atis ccntiary
to it in his life, on any other principle, than that he is mei ely a natuisj
man, having never kncvin the power of Chiist ?. It is a most auda-
cious impeachment of the character of Chiist, for atiy man to say,
that he, or any other, hath received Christ, 1 ath sulym.itted to his in-
structions, and hath not received ])ower to cveiccmesin. Orate
these sayings true or false ? " He that committeih sin is of the ('e-
*' vil : for the devil sinneth from the begini.hg;" and " For ti ia
'" purpose the Son of God was manifested that he might destroy the
" v/orks of the devil. Whosoever is bonr of Gcd doth net ccmjUiit
" sin ; for his seed remaineth in liim : and he cannt t sin bccanpe ; e
" is born of God." I say, are these s- yingstrue or false ? And is it
true or false, that " To as many as receive him, to thcMn he ei e h
« power to become the sons of God, even to them that beiieve en i;i$
" name?" | Jno. I. 12.]

People who ])retend to be christians on the prcsutnption that tl cy
delight in the law of God after the inward man, w hiie they find sncl»
a law, that when they w(juld do got d evil is piesent, ard they do not
keep the law of Gcd, are little, if at all, s<!]ierior to the heatl tn n^cri-
tioned above, who said, Video meliora piobcque. detetioia sequor;
or those mistaken Jews whom Paul describes. Who approve the
things which are more excehicnt, and yet the name of God is l^lrs-
phemed among the Gentiles through them. [Ro. 2. 18,24.] Multi-
tudes of such people profess the name of Christ and in wrrVs deny
him, neglecting the chiistian signal, " Le^ every one tl at nameth the
« name of Christ depart from iniquity," [2 Tim. 2. lQ.~iard by so
doing bear the boldest testimony they can readily do, to support ir fi-
delity, and prove the gospel a blank, ai^d their profcsf^irn of it a
farce. " Blessed are they that hear the wcid of Gcd and keep it.**
[Luk. 11. 28.]

Much stress seems to be placed on the phrase, Imvard wan, as if
this character had some new or distinct part, or faculty, sr me physi-
cal, moral, or intellectual power, distiirct from other men, which

NOT SINNERS. 275

mvist constitute him a christian, so that his delighting in the law of
God after the in%vai'd man, must prove liirn to be a christian let him
be ever so unable to do what he ought. Thus I remember to have
heard a preacher of considerablo rank, when preaching expressly on
tiiis snbject, boldly assert that, the unregenerate man has nu iii'
Tier man. But when people become infelligent enough to know, that
the regenerate possess no physical or intellectual faculties, but such
as are common to them with the unregenerate, and that the xniDarA
man., is no otoer than the intellectual spiiit which we commonly call
tie soul, tiiey need not be surprised that men should approve, be
p ^ased and delighted with the law of (icd after the inward man, and
yet be only natural men. God's works have a beauty and order
w.iich are fit to attract the approbation and delight of intelligent raer*
in an unprej'idiced state of mind, and especially when conviction of
duty, sense of necessity, and the hope of salvation all press to«aid
the same point : but these come far short of that renovating work of
the Spirit- in which the man receives pov/er to becoine a sod of God,
and improves it to that efiecL

" But I see another law in my members warring against the lawoi
" my mind, and bringing me into captivity to the law of sin wliich is
" in my members." This decides the point that this is the charac-
ter oi one yet under the power of sin, for the law in his members is
too strong for the law in his mind; therefore he is either not a chris-
tian, or the opposing law in the members of a christian is superior
to the law or Spirit of Christ, for christians have the mind of Christ,
[I Cor. 2. 16.~j and ^' If any man have not the Spirit of Christ he is
<' none of his." [Ro. 8. 9.]

" O wretched man that I am ! who s!ia!l deliver me from the body
" of this death ? I thank God through Jesus Christ our Lord."'
This is the first expression in the whole desciiption which savers of
the g snel. When in the last extremity, and would probably have
sunk without some relief, he is at last shut up to the faith of Christ,
and findci the prospect of deliverance which gives him some courage:
But that until now be had never known tlie way of deliverance, and
especially th\ t he had never experienced it, is still farther proved as
fuHows. First. Uiitii now he complains of that opposing law having
power over him and keeping him in bondage. But of the christian
it is said, " For sin shall not have dominion over you : for ye are
"not under the law; but under grace." [Ro. 6. 14.] Secondly.
Those who arc in Ch; ist are not at any loss about who shall deliver
them from the body of death ; they both know him and his work
and Irave found it to be suffici^^^nt and complete. " And ye are com-
"plete in him who is the head of all principality and power, in whom
" als'* ye are circumcised with the circumcission made without
*' hands, in putt'ng off the hcdy of the sins of the flesh by the circum-
" cission of Christ: buried with him in baptism, wherein also ye are
«• risen with hi;n (Yea ! already risen,) through the faith of the ope-
f ration of God, w'-o hath raised him from the dead." [Col. 2. /O,
n.] Thirdly. This character under consideration doth not evejji

276 CHRISTIANS

pretend to be an overcomer yet, notwithstanding he hath gotten somo
discovery of the way, but remaineth just aa he was exceptinj^- the
prospeet. " So then, with the mind, I niyseJf serve the law of God;
" but with the fiesh the law of sin." He is therefore not yet in Christ ;
for they tliat are in Christ do not serve the law of sin with the flesh
itself, They have crucified it with its affecticns ai.d lusts. " I say
" then walk in the Spiiit, and ye shall not fulfil the lusts of the fiesi;."
^' For if ye live af er the flesh, y© shall die ; but if ye through the
" Spirit do mortify ths deeds of the body, ye shall live." " But i
" keep ray body under, and biing it into subjection." [Gal. 5. 24.
16. Ro. 8. 13. 1 Cor. 9. 27.^ Now thatv/hich is crucified, mortified,
or brought into subjection by the christian, cannot have power to
serve the law of sin.

But the christian again comes into view. '' There is therefore
" now no condemnation to those who are in Christ Jesus, vv'iio walk
" not after the flesh but after the Spirit." [s. I. J 'I'his is an infer-
ence from the sixth verse of the seventh chapter, wliere the av-cstle
left the subject and made a digression to speak of the man under the
law, before he proceeded to the full description of a christian. Ob-
jections have been made against the division between the seventli and
eighth chapters, as being in an improper place, considering the first
verse of the eighth an inference from the last of the seventh : hut a
man of discernment must see the weakness of such reasoning. To say
there is no condemnation to those who are in Christ Jesus who walk not
after the flesh l5Ut after the Spiiit, because I serve the law of God with
my mind, but the law of sin w ith my flesh, is at best inconclusive, not to
say absurd. Euttiiat justification should be the consequence of be-
coming dead to the lav/ and living to Christ in the Spirit is rational,
and according to the gospel. " But now we are delivered from the
" the law, that being dead wherein we were held ; that we should
" serve in newness of Spirit and not in the oldness of the letter."
[7. 6.] « There is therefore nov/ no condemnation to those who are in
" Christ Jesus, who walk not after the flesh, but after the Spirit.
" For the law of the Spirit of life in Christ Jesus hath made me free
" from the law of sin and death- For God sending his own Son in
" the likeness of sinful flesh, and for sin, (on account of sin, to put it
"away by the sacrifice of himself ;) condemned sin in the flesh;
" (where it hath its source,"^ that which the law could not do in that it
" was weak through the flesh ; that the righteousness of the la\r
'• might be fulfilled in us, who walk not after the flesh, but after the
" Spirit." [8. l,&c.]

Here is a christian indeed ; one who doth not walk after the flesh,
but after the Spirit ; one who is set free from the law of sin, by the
Spirit of life in Christ Jesus ; one who hath a work done in him,
■wliich the law could not do, and which no man under the law ever
experienced, or ever could, until God's own Son appeared to do it;
that is, to condemn sin in the flesh. It is woithy of chservation, that
in all the dcscri])tion of a christian, there is no account that he would
do good, and cannot.

NOT SINNERS. 27?

But Paul is again introduced by seme, as an instance cf a christiiin
who is plagued with the power and vigorous cffons oi" sii., cs i.: ti.ese
words; '» And lest I should be exaUed above measure thi-cugh the
« abundance of revelations, there was given to nie a thorn in tbo
« flesh, the messenger of satan to bufiet me, lest 1 should be exalted
« above measure." (2 Cor. 12. 7.) This thorn in the fiesh, it is
pleaded, was remaining sin, with which he had to contend. But it
might be asked, Why is it said to be given to him ; for it it was re-
maiiling sin it v/as with him all along. Besides ; A thorn in the flesh
must be painful to the fiesh, as this no doubt was, for the purpose
intended ; but sin in nature or works, is not painful to the fiesli, it is
what it loves, as being its own kind, its ov.n offspring. Taul was no
better than Jesus his Lord ; who, " Though he m as a Son, yet Icanv
« ed he obedience by the things which he suffered ;" and by his ow n
account this thorn was given lor the purpose of humi'.iaticn, central y
to any effect of sin. Should this thorn be understood to be the juda-
izing, and otherwise corrvipt teacher, who gave Paul so much dis-
tress and tribulation, the Greek text would not by any means contra-
dict the idea, " There was given to me a thorn in the fiesh, themes-
" senger of sa'an, that he might buffet me, lest I should be exalted
" above measure." But it would be beside the piesent purpose to
enter into a full investigation of what this thcrn was : it is enough to
be satisfied it v/as not sin in him.

It would also be endless to enter upon all the contentious argu-
ments and objections against the faith of a sinless life in christians. I
have purposely noticed those which are most commonly offered, ar>d
which appear most plausible. As for those frequently introduced
from the Mosaical dispensation, I have already dismissed them as
coming from a source incapable cf furnishing the example or pat-
tern of a christian. The law made nothing perfect, but the bringing
in of a better hope doth. By the law was the knowledge of sin, but
not of salvation.

It remains nov/ to be observed that in all the arguments proffered
insiupport of the sentiment, that christians live in sin, or commit sin,
no scripture asserts the fact. AH that can be done is to argue by in-
ference, and such as is very precarious; such as can easily be under-
stood differently without distottion ; such as must necessarily be re-
ceived in a different sense or set the scriptures to clr.sb one part
against another, and the more feeble and precarious evidence to con-
front and overturn the more plentiful, most pointed, cornected ard
forcible. For in proof of the sinless life cf th.e clvristian, all and
every one, stands connected and pointed work, such as is not foui-'d
on the other side, and which will not admit of any acceptation con-
trary to proving, as expressly as language can do it, tijat the regene-
rate sons of God do not commit sin, but are saved from it. " There-
" fore if any man be in Christ, he is a new creature ; old things
*' are passed away ; behold, all things are become new. And ail
" these things are cf CJod, who hath reconciled us to hitnsclf throi-gh
« Jesus Chpist." (2 Cor. 5. 17. 18.) It may be inquired; Is sin '"cf

278 - CHRISTIANS

the old fjihn creation, or of the new ? If it be of the old it is pass-
eci away IVum those who are in Christ; but if sin be tlie whole, or
ar,y part of the new creation of God in ChV'st, it may abide for ever.
Ciinst came to save his people fronri their sins ; ap.d if an end to sii\
be Dot the certain concomitant of being in Christ, it may be asked,
What I ath the new cieation effected ? If he be yet a sinner, he was
tiiat hef re, arid thus the new creation is made a mere sound, a name
v.itiioiit substance, a true description of the religion of the bulk of
professors. But,

Paul, in his epistle to the Romans, hath in the mrst explicit tormi
dedcired, t.iat they who are in Chiist, are dead to sin, so as to live no
longer therein, and ^rc already free from it. " Wl.at shall v/e say
*' then ? S;iail we continne in sin that grace may abound? God
'• iOilid, [It cannot bej : how shall we who are dead to sin live any
'• loiigi r therein ? Know ye not thst so many of us as were baptized
" into Jesus Ciirist, were baptized into lis death ? Wherefore we
'• are buiicd with him by baptism into death. ; that like as Christ was
" rais;d up from the dead by the gloi\v of the I'ather, even so we
" aiso should walk in newness of life. For if we have been planted
* together in the likeness of his death, we shall he also in the like-
" ness of ii's resurrection." Here the end of Chiist's death and re-
surrection is stited in plain terms to be our dyirg luith Jiinu that is,
to sin as be died, arjd rising with him, or walking in i.ewncss of lile ;
if therefore we be in Christ, and not dead to sin, and consequently do
not walk in newness of life, the end of his death and his lising again
is lost, Christ hath died in vain, we are yet in our sins, and he hath
failed in his undei takir.g.

It is vain to argue that these h^ppy effects are to take place at
some future period, for the apostle brings the matter riglit down to
the present tense, to take effect now and henceforth, as the founda-
tion v,'( rk cf futxire increase and glory. We viho are dead to sir- — are
buri 'd with him — "Knov in<r this that our old man is (already) criicijit d
" nvith hhn, that the bodv of sin might he destroyed, that henceforth nve
'■^ should not AcrT'e sin. For lie that is dead is freed from siii." That is,
as we ai'e. And t! en on that position, that vje are deadivith him, he
grounds the argument of o"r living as he lives ; that is, to God — in the
Sfiirit — in the resurrection., or m ni •:vvess of life. '' Now if we be dead
'• w'v.h Christ we believe that we shall also live with him. Knowing that
"■' Christ being raised from the O.^z^.^ dieth i.o more ; death hath no
'' more dominion over him. For in tl at he died, he died to sin once ;
" but in that he liveth, he liveth to Gcd. Likewise reckon ye alsQ
" yourselves to be dead indeed to sin, (not in name, or in prospect,)
" but alive to God through Jesus Christ our Lord."

It might be asked, Why should he counsel them to reckon them-
selves dead to sin and alive to God. if they were not so in truth ?
Did he want them to be deceived ? Or did he expect that to esteem
themselves what they were not, or coidd not be, would be for their
edification ? But it was reasonable to encourage all who believed* to
inherit their privilege.

NOT SINNERS. 273

After some counsel to live up to their privilege, he adds ; " For sin
" shall not have doniion over ycu ; for ye are not under the law bnt
" under grace ;" aiid cuts oft' efi'ectualiy all pretext tor sin, or for any
to think they could sin, and yet be in Christ. " What then ? shall we
" sin because we are not under the law but under grace ? Gcd for-
<' bid. Know ye not, that to whom ye yield yourselves servants ta
" obey, his servants ye are to whoui ye obey, whetl cr ot siti unio
♦' death, or of obedience unto righteousness. Bui Gcd be thanked
" that ye were the servants of sin ; (not ye are) ; but ye have obeyed
" from the heart tliat form of doctrine which was delivered unto
" you. Being then made free fiom sin, ye became servants of righ-
" teousness." And a little after; ''For when ye nverc the servants
" of sin, ne ivre free ^from rightcotisness. What fiuit had ye tliCn
" in those things whereof ye are now ashamed ? for the end of those
" things is death. But now, being made free from sin^ and become
*' servants to God, ye have your fiuit unto holiness, atid the end ever-
" lasting life." It is here Xr> be paiticulaily noticed, that the apostle
leaves no middle station «)r condition, between being a servant of Gcd
and a servant cf sin— A man must be either the cue or the other.
*' For when ye were the servai>tsof sin ye were free ficm lighteous-
« ness ;" and, " Being then made free from sin, ye became tlie ser-
" vants of righteousness ;'* " But now, being made free from sin,
4' and become servants of God, ye have your fruit to holiness." No
difference between sinning, and being the servants of sin ; " What
" then ? shaU we sin, because we are not under the law, but under
" grace ? God forbid. [Never."] Know ye not that to whom ye
" yield yourselves servants to obey, his servants ye arc to whom ye
" obey." All reasonings therefore, that christians sin unwillingiy and
without intention, through the suddenness or violence of temptation,
are false and vain, the pleas of hypocrites and those who obey not
the gospel.

We do not mean by this, that true believers have no temptations ;
« The disciple is not above his master, nor the servant above his
" Lord. It is enough for the disciple that he be as his tnaster, and
" the servant as his Lord." (Matt. 10.24,25.) What therefore is
necessary to be a disciple indeed, is to overcome as he ^\r]^ and when
tempted in all points, as he was, to remain as he did — Without sin.
" Behold, we coimt them happy who endure temptation." (Jas. 5.11.)
If therefore, those especially who are young in the faith, should be
greatly beset throuc^h the infirmity of the flesh, that is not to say
they serve the flesh or commit sin, so long as they stedfastly refuse
to yield to the temptation, any more than Jesus Christ could be
said to serve the devil, when he was sorely tempted of him forty
diays : for he was tempted in all points in like manner as we are,
tvithout sin. (Heb. 4 Mi.) To this agree the words of the apostie ;
" I speak after the m.anner of men because of the infirmity of your
« flesh: for as ye have yielded your members servants to unclcar-
'■' ness, and to iniquity, unto iiiiquity ; even so now yield your mem«
" bers servants to rigljteousness nnto holiness." Thus christians in-

280 CHRISTIANS,

deed give themselves wholly to God and yield to notliing else. « Fof
" though we walk in the fiesh, we do not war after the ficsh : (for thfe
" weapons of our warfare are not carnal, but mighty through Gcd to
" the puliiiig down of strong holds :) casting down imaginations,
" [rcasoningsj and every high thing that exalteth itself against the
" !:nowicuge of God, and bringing into captivity every thought to
" the obedience of Christ." (2 Cor. 10. 3, 5.)

The conquered are not conquerors. If a man contend against
tie r'esh, and he at all overcome, so as to commit sin or be def-icd
ii 'li sp'ri , 1x2 canno;: be said to be free from sin, "For of whomsoever
*■• a man is overcome, of the same, is he brought into bondage.!*
(2 i'et. 2. 19.) And though his freedom may have been proposed
to liim, and he may have engaged in the war, he has not yet gained
his point — he is not born of God. " We know that whosoever is
" born of Gcd sinneth not ; but he that is begotten of God keepeth
" hims'f, and that wicked one toucheth hitn not;" (Jno. 5. 18.)
tl;eicibrc to be brought into captivity to The law of sin is incompati-
ble with being a christian indeed. (Ro. 7. 33.)

Enough is said to satisfy any man, who doth not yield to prejudice
and the carnal mind, more than to truth, that they who are christians
indeed do not sii^, and are in no degree subject to serve sin. But
knouing the force of education and the strength of prepossession on
the mind, that the unwary, though intentionally honest, may be liable
to overlook the evidence, v/e shall here add a series of scriptures in
connec'jon, so plain and pointed, that nothing but wilful dishonesty
can easily ward off the conviction, in those who vaivie the truth of
the scriptures. '' And every man that hath this hope in him purifieth
" himself even as he [that is Chiist] is pure. Whosoever commit-
'^ tcth sin transgresseth also the lav/ : fcr sin is the transgression of the
«• law. And ye know that he was manifested to take away ovr sins t
" and in him is no sin. Whosoever abideth in him sinneth not : who-
" soever siniieth hath not seen him neither known him. Little child-
" ren, let no man deceive you : he that dceth righteousness is right-
" eons even as he (the Son of Gcd) is righteous. He that committeth
" sin is of the devil : for t!;e de\ il sinneth from the beginning. For
" this purpose the Son of God was manifested, that he might destroy
" the works of the devil. Whosoever is born of God doth not com-
" mit sin ; for liis seed remaineth in him : and he cannot sin, because
" lie is born of God. In this the children of God are manifest, and
" the children of the devil : whosoever doeth not righteousness is rot
" of God, neither he that loveth not his brother." Thus boldly and
iF.iequivocally do tl^.e scriptures testify, that sin is not found in those
who are born of God, or are the true followers of Chrir.t.

The learned student of Edinburgh, Macknight, on the passage ;
" Whosoever is born of God doth not com.mit ein ;" which he ren-
ders; Whosoever is begotten of Cod doth not kvoi-J: sin; hath the
following remark. " By translating » wotrc a^ucpna?' [on poiei amar-
" tiaa] doth not work sin according to the tvtie import of the phrase^
" the argument dravai from this text in favor of the sinless perfection

NOT SINNERS. 55.1

of th3 sain*3 in th^ present life, is precluded." Bj this gloss he hath
ai.iiJLl to prove that all a christiaa can gai:i in the present stage of
action is to nat make a trade or business of sinning, or perhaps to not
sia H'iilingly, as often expressed : for should we take his comment iii
an acceptation more favorable to him, it must lose all its force ; be-
cause, to understand his phraseology, Dot/i not uvork sin., as meaning,
Djc/i not sin, or dolh not coJnmit nin at all, would be to make hiux
acknowledge the fact whicli he aimed to overturn. But the nakedness
aad impotency of his criticism might have appeared to himself had he
been critic enough to inspect with some discernment, the next clause
of the verse; " For his seed remaineth in him: and he cannot sin
{_« Svvafai afiajifaviiv^ because he is born of God." Or this ; "Who-
soever sinneth laaj o awapraj-ovj hath not seen him neither known hin),'"'
Or had he attended, witiiout prepossession to another phrase of
the same apostle on the same subject. " We know that whosoever
*' is bora of God sinneth not : [«&;• o y£y?vvi^!x.rvo; ; every one who is
" born, or hath been begotten, ovx at-iaptavsi, sinneth not, or doth not
" sin : real sin is not chargeable or applicable to him in the minutest
*' sense;] but he that is begotten of God fcsefiet/i himself, and thai
" rjicked one toucheth him not : ^j> yswriOsi^, one who is a subject of
*'• that birth or begetting which is of Gud."] According to our au-
thor's reasoning \vq may conclude that a christian is about on erjual
standing with the devil with respect to the commission cf sin ; '> For
the devil sinneth from the beginning ; [_auapravct, ;j but whosoc-ver is
begotten of God ; every christian; doth ?iot wor/c sin; fa/tanrtav ou
rtoi,ti;~\ yet according to him, he sinneth ; [auaoraKft ;J that is, he is
just equal to the devil, except that the devii may be the oldest and
most deliberate. Such labored and unnatural turns ; such forced
constructions, in the writings of studious and learned men, show the
amazing influence of systematic prepossets'nn, and the indispensable
necessity for the light of the Spirit in those who would give a genu-
ine and liquidated explication of the holy scriptures. The lai guage
of the apostle is explicit, plain and simp'.e, that they xvho are born
or begotten of God, (for the Gr^ek word is t'r.e same ) do not si.i.

Where can the abettors of sin in God's children, find such express
and pointed testimony ? Until they can, it is time tor them to cease
to sow pillows to all armhnles, to daub with untempered moitar, to
soothe and flatter souls with the notion of eternal life, while they
come short of the mark v/hich Christ and his apostles liave given.
But such tesdmony is not to be found: not a single text of holy
scripture saith, that those v/ho are born of God commit sin, or ha.ve
sin in them, or any tiling tantamount. Other scriptures might be
adduced, but the above are sufficient here : the evidence is as point-
ed as language will admit.

It is indeed the greatest absurdity to suppose that chiistlans com-
mit sin, or are subject to sin ; for there is no supposable cause for
such a state of things, unless they either choose to sin, or God choos-
elh they should, or they cannot avoid it. The two first are too ab-
surd to be avowed. If the last be true j it is cither because God is

N 2

S32 CHRISTIANS

unable, or nmvUiing to save them ; which iinolves the same ahsurdi-
tv, as no violence to the conscience or agency cf man, is requisite to
caue them to do what they desire to do. To argue that cl.iistiai;S
sin through the strength and subtlety of the temptations cf the devil,
notwithstanding the will of Gcd and their own choice to the contra-
ry, as many arc '.veak enough to say, this at once acknovilcdges the
devil to possess more power and intfuence over christians, than Cicd
himself possesscth, consequently, that the devil is most wise and most
powerful.

After all ; people are so fond of a pretext for sin, of a name to
live while they are dead i7i sin and not to sin, and especially so un-
willing to take the conviction, that they are the thie body of Christ,
and they only, who are free from sin, that some will likely raise ob-
iections, saying. May not people be deceived, and think they do not
commit sin when they do ? This objection, weak as it is, I have^
heard from the mouth of professors of great zeal, and no contcmp-
table degree of respectability. But be that objection as it may,
there can be no deception in the strongest confidence that tliCy who
are visible sinners, they who are conscious to themselves that they are
sinners, and they who acknowledge tney are sinners, and under that
impression are habitually praying to God to forgive their daily trans-
gressions, are none of them christians. Neither can there be any
deception in setting aside those bodies of people, whose faith it is,
that all men commit sin, even after they are born of God, as beinsj
none else than branches of anti-chiist. If pe^^ple may be deceived
where no sin appears and none is acknowledged, no deceptions need
be dreaded where it is manifest, or where it is acknowledged lo exist.
If wolves may appear in shecps clothing, sheep do not appear in
'.solves' clothing.

But let it be considered against whom this objection is leveled :
not man but Gnd — not a scheme of men but the teaching of Christ,
if the rule of C'lristand his apo";! es be de^eptii'is, if h's te iching
be unsafe, it is time to*look out for another head of the body But
if Christ is a true teacher, there is no deception in the case ; his wor(S
and those of his apostles put the matter out of doubt ; "If a man
« love me, he wull keep my word — He that loveth me not keepeth
« not my sayings." " Either make the tree good and his frt'it good,
" or else make the tree corrupt and his fnnt corrupt: for the tree
<' is known by his fruit." " He that foUowcth me shall net walk in
« darkness, but shall have the light of life." "lie that loveth his
« brother abidcth in the light and there is nor.e occasion of stumbling
" in him." [Jno. 14.. 23, 24. Matt. 12.23. Jno. 8. 12. 1 .Tno. 2. 10.]
NowAvho Avill pretend to be christians and not love the brethren ? yet
many, if not all of those wlio profess in the varirn:s dencminaticns
called christian, complain of getting into darkness, and being in great
darkness. Let all men spediiy determine who ai e the true witnesses,
Chribt and his apostles, or these dark souls.

But perhaps it will be pleaded, that the n;le of Christ and his
apostles is true and safe enougii, but the danger is in the weakness

NOT SINNERS, 2U3

and inability of men to corapreliend it. Men arc very apt to plead
thus, saying, He is true, but we are false — the wrong is all in us.
This objection reflects just as much dishonor on Christ, and is just
as weak, as in any other form ; for Christ gave his instructions for the
use of men just such as they are, their weakness, darkness and loss
being all included, that they might be delivered, walk in the truth,
and know it to their satisfaction ; " For the Son of man is come to
*• s^sk and to save that which was lost " And again, '' 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 prea;!ft deliverance to the capiivcs, and recovering of sight to
" the blind ; to set at liberty them that are bruised; to preach the
" acceptable year of the Lord." [Luke 19. 10. and 4. 18, 19.] Now
t:> suppose any danger from the weakness and blindness of men res-
poctiig the law of Christ, (except in those who are wilfully ignorant
and disobedient,) is to impea h the character of Christ as an unsafe
and incapable teacher, thxt is, an impostor, inasmuch as his avouched
commission is to relieve those in that very condition. Cease then to
contend against the benevolent and condescending king of heaven,
who make i the way so plain, that he may run that readeth it — that
way in which the wayfaring man though a fool shall not err, and ac-
knowledge the truth — Lay aside all pretensions to be christians, un-
til ye get the faith and works which will stand the test.

Ign')rance of the life and power of the gospel may lead some to
conclude, that deceivers may live so like true christians, that they
cannot be known, or fully distiiiguished. This argument will be
■granted to be valid, provided nature can equal the gospel, or the
fruits of the gospel are not such as cannot be imitated by the strict-
est riles of mora,Uty, or greatest exertions of wisdom and prudence
of natural men. If the life of christians is not such as cannot be
imitated, they cannot be distinguished from others; for if any de-
ceivers, or any other class of the children of this world, can produce
as good fruit, and consequently as good evidence of ceristianity as
the truehearted christian, they will have- as good a claim to the char-
acter as he, consequently Jesus Christ and his apostles must be found
false witnesses, in proposing a rule, and giving instructions, which
are iiisulBcient, and by consequence dangerous. But as this will not
rediiy be granted by professors, we shall persist in proving accord-
ing to tb.eir words, that the true church can be known and distiiv
j;'aishecl li'om all others.

fBi UNITED

CHAPTER VI.

Xjiimitabls Love and Union obtain in the Church of Christ, and ere
7nanifcstcd in a Joint Inheritance in things temjioral as %vell a*

s/iiriruaL

THE same rule of judgment, and ilie same marks by ■which,
christians know themselves, and know one another, so as to appre-
hend the body of Christ collectively, serve in the main, to pi eve to
the world and to all men, who are the true- church. For notwith-,
standing- the wicked may calltheni devils, and i-epioach them as de-
ceivers, because of the very evidences of Christiai.ity which tbef
"manifest, such are these same evidences, that tbey must be confessed
to proceed from a source superior to human Avisdom and human art.
Therefore, " Beware of false prophets, -who come to you in sheep**
" clothing, but inwardly they are ravening wolves. Ye shall knew
" them by their fruits. Do men gather grapes of thorns fr figs tf
" thistles ? Even so, every good tree bringeth forth good fruit ; but
" a corrupt tree bringetl) forth evil fruit. A good tree cannot bring
" forth evil frviit ; neither can a corrupt tree bring forth good fruit—
** Wherefore by their fruits ye shall know them." [Matt. 7. 15 Sec."]

No doubt false prophets may appear with great zeal, and make a
fair show ; but they can nevertheless be known ; /L?- dy iherr finit*
yc sltall knotv them. Now these fruits can be known and distin-
guished from all others, else an appeal to them as the criteiian by
which' to distinguish the true prophets, or church, from the false,
would be useless. Thus it iswritten ; " In this the children of Gtcl
" are maiiifest, and the cliildren of the devil : wht soever doeth i,ct
•' righteousness is not of God, neither h« tliat loveth not his brother.**
Here then is the evidence ; " Love is the fulfilling of the law." [Ro.
13.10.] So also the substance and work of ti'Te gospel appear to
concentrate in nothing so much as love; '• For in Jesus Christ r.ei*
" ther circumcission availeth any thing, nor uncircumcission, but
-• faith v/hich vvoikelh by love." [Gah 5. 6.'1 "And now abideth
" faith, hope, charity [lovcv] these three ; bu^ the greatest of these is
*' charity [love."] "If a man love me he will keep my words : and my
«' Father will love him, and we will corne to him and make our abode
«' with him." (1 Cor.- 13. 43. Jno. 14. 23 ) " God is love ; and he
<= that dwclleth in love dwelleth'in God and Gcd in him." <' Behold,
" if God so loved us, Ave ought also to love one another." {1 .Inc. 4.
1 6, 1 1 .) These scriptures, and a multitude more, show that the sub-
stance and work>cf the gospel dwell in love. Therefore said Jcs\i«
Christ, "By this shall all men know that ye are my disciples, if ye have
<« love one to another." (.Tno. 13. 25.)

Men are so ter.acicus of that kind of sense that the life of a chris-
tian is so hidden a matter as not to be known by any means, that ma-
ny will prclably ccnclude, that nctliing can be determined by thi§
love, for who knows v< hethcr a man's love to the brethren be gci;uiG^

INHERITANCE. 285

or not ? But the scripture cuts this matter short ; for hy this shall
all men kriow ; they are not left to guess at it, but they shall knew
that ye are my disciples ; love therefore must be satisfactorily maui-
fested to all candid men, v/here ever it existeth.

But let it be gi anted that love is not known by intuitive knowledge,
that the gift and sensation, or internal aft'ection of love is not visible,
or in the abstract, to the natural man, it can nevertheless be discov-
ered in its operations ; for as faith without works is dead, being alone,
so love without effects would be a contradiction of terms. "But
" whoso keepeth his vvoid, in him verily is the love of God perfect-
" ed : hereby know we that we are in him." (1 Jno. 2. 5.) " But
" whoso hath this world's good, and seeth his brother have need, ai:d
*' shutteth up his bowels of compassion from him, how dweiieth the
'« love of God in him ? My little children, let us not love in word,
" neither in tongue, but in deed, [or work] and in truth, and hereby
" we know that we are of the truth and sliall assure our hearts before
" him." (1 Jno. 3. 17 to 19) Love therefore is manifcsteu by its ope-
rations as the cause by the effect. But as the love of the body of
Christ is peculiar to his members, separate and distinct from ali love
of the children of this worl;l, (otherwise it would rot distinguish
them) so its operations must be such as do not pertain to any lank
or class except the aforesaid body of Christ so as to prove the present
agency and indwelling of the Spirit of Gcd.

Now the Immediate production of love, in the meinbers of Christ's
body, and that also by which the world are to know and believe ttieiu
to be the people of his love, is union — such an union as the worid
know not, " That they all may be one ; as thou. Father, art in me,
" and I in thee, that they also may be one in us : that the world may
*' believe that thou hast sent me. And the glory which tnou gavest nxe
" I have given them ; tliat they may be one, even as we are one. I
" in thee, and thou in me, that they may be perfect in one ; and that
" the world maij know that thou hast sent me, and hast loved them,
'■'-as thou hast loved me " (Jno. 17. 20, to 23.) This then is the
state of the body of Christ here on earth, in sight of the world, that
they might know and believe the work of God — Perfect in one.
This evidence, in the esiimadon of Jesus Christ, is sufficient to con-
vince the world, Who are the people of God's love — and who is he
that will scruple the propriety of his judgment? But where such
r.n union doth not subsist, as evidences the present agency and in-
dwelling of the Spirit of God, as being his holy habitation, the true
evidence of Christianity is wanting.

This union is of a different nature, separate and distinct from all the
union which can possibly subsist among the children of the flesh,
professed christians or others : " The unity of the Spirit in the bond
" of peace." (Eph. 4. 3.) Therefore it is that true believers are
able to maintain and increase in that union wliich the world cannot
touch ; gathering together more and more as they increase in the
v/ork of God in Christ Jesus, as it was prophesied of them ; " Thcre-
" fore they shall come and sing in the height of Zion, ai.d sii^ll fiow

235 UNITED

" tog-ether to the goodness of the Lord, for wheat, and for wine, and
'' for oil, and for the young of the flock and of the heid : and their
*'• soul shall he as a watered garden ; and they shall net sor-
" row any mere at all. Then shall the virgin rejoice in the dance,
*' both yoiu.g n-en and old together : for I v. ill turn their mourning
" into joy, and will comfort tl»em, and make them rejoice from their
" sorrow. And I will satiate the soul of the priest with fatness, and
" my people shall be satisfied with my goodness, saith the Lord."
(Jer. 31. 12, to 14.) " Now, therefore, ye arc no more strangers
" and foreigners, but fellow citizens with the saints, and of thehousc-
*' lioid of God ; and are built upon the foundation of the apostles
and prophets, Jesus Christ hiiriself being the chief corner-stone ; iu
<' whom all the building, fitly framed together, groweth unto an holy
" temple in the Lord ; in whom ye also are buiided together for an
"habitation of God through the Spirit." (Eph.-2. 19, to 22.)

Numei'oiis other passages might be quoted to prove that christians
are united i,y one Spirit into one body, as the habitation or temple of
God. And as like cause produceth like effect, the unity of Spirit
within, produceth ur.ity of operation witliout, for as is the fountain so
are the streams. Therefore it is that believers are united in a man-
j:ter and degree which the Avorld cannot ia)itate, and the rule of Christ
is proved true by e?vpcriment. Thus iilso it took place in the days
of the apostles ; " And the multitude of them that believed were of
" one heart and of one soul : neither said any of them that ought of
'•the things which he possessed was his own; but they had all things
*' common. And with great power gave the apostles witness of the
*' resurrection of the Lord Jesus: and great grace was upon them
" all. Neither Avas there any among them that lacked : for as many
« as were possessors of lands cr houses sold them, and brought the
'■'■ prices of the things which were sold, and laid them down at the
"• apostle's feet: and cuatributioii was made to every man according
« ds he had need." (Acts 4. 32, See.)

Not only the cxam])!e of tlie primitive clnistians, in whom dwelt
the Spirit of Christ, but the doctrine of the apostles afterwards teaches
tbe same union and disinterested benevolence and charity. "Let no
" man seek his ov.n, but every man another's wealth." " Fulfil yc
'' my joy, that ye be like minded, having the same love, being of one
"•' accord, [Greek, one soul,] of one mind. Let nothing be done
" through strife or vain glory ; but in lowliness of mind let each cs-
" teem others better than themselves. Look not every man on his
" own things but every man also on the things of others. Let this
*■ mind be in you which was also in Chiist Jesus." " Let tlie brother
" of low degree rejoice in that he is exalted : but the rich in that
" he is made low." (1 Cor. 10. 24. Phil. 2. 2. to 5. Jas. 1. 9, 10.)

Thi!sthe church and people of God are united in one body and iv
one Spirit and have all things common, a common interest and coni-
riHU inheritance in all ffood things, whether temporal cr spiihual.
And all those who yield to the truth of God, impelled by the same
Spiiit, knov/ nothing better to do with all tliey liave and are then to

TNHEHITANCE. 2§r

give all up to God ; that is, to his people ; for llils is to ;:^ive it to
lum, as it is written ; " Inasniuch as ye have done it to oiie of t'r.e
" least of these my brethren, ye have done it to me." (Matt. 25. 40.)
This fulfils the word of the Lord by the prophet, to his church, in the
day when her deliverance should come. " Arise and thrciih, O
" daughter of Zion : for I wiil make thine horn iron, and I will make
" thy hoofs brass : and thou shalt beat in pieces many pec]>ie : and I
'• wiil consecrate their gain unto theLoul, ai;d their siibsiancc unto
" the Lord of the whole earth." (Mic. 4- l.S.)

The world have no such ur.ion, neither can have, because thty are
governed by a different pnnciple incapable of praducinti; it; not f>
piinciple of purity jn the Spirit, but a fkfehly piir.tipie of lust, fs it
is Vv'ritten; " AH that is in the world, the lust of trlx iiesh, the iti-t
" of the eyes, and the pride of life, is not of th.e Father, I)ut is cf the
"world." (1 Jno. 2, 16.) God is Spirit ; a-.d when m?.n fell from
God, he fell from the Spirit into the fiesii ; hence the fiesh is consi-
dered as being in opposition to the Spiiit. God is love; and there-
fore Vi'hen man fell fiom God, he fell out of Jove into lust. The love
of God unites, but the lust of the flesh separates arid divides. ", Frcrh
*' whence come wars and fightings among you ? ccnie they not
" hence, even of your lusts that war in your incmbci'S ?" (Jarr^ 4. ) .)
The world therefore cannot live in a joint union ; jealousies and divi-
sions arise too easily, because they are in the llesb, and valk asnier,
that is, in the fleshly, fallen nature of men. " For wiiercas there is
" among you envying, and strife, and divisions, are ye not carnal ai:d
" ivalk as men." (1 Cor. 3. 3.)

To avoid these things therefore as much as pcssibic, and partake
such comfort as Esau's portion, the earth, aflerds, the world find it
expedient to keep a convenient distance apart, at least so far, that
evei'v one can liave his own moiety separate atd unniixed with that
of his neighbor, or even l:is broth.er. And if at any timCr two or
more remain in conjunction for a time, it is ofi tiic principle of each
one advancir.g his iiidividuai profit, better tlian in any other method,
still keeping the dividing line marked. And wliatever small digres-
sions from this general state cf things, may baprcn in a few instance-,
these do no h.onor to the profession of Christianity, and arc no proof of
the reality cf those wh) profoss it ; for those wl o make no pieter.se to
the profession, and some of them even to the belief of it at all,
equal, if not exceed, tlie boldest professors amongst tl-e dcncmina-
tions of reputed christians. This proves that all those professors
have gotten, falls short of tiie mark, because it can be equricd. ?ikI
in many instances, exceeded by men who do not '■';''' to be influ-
enced by any thing more than natural reason.

Thus father and son must divide as soon as one, pa.ncularly the
latter, concludes it is for his individual advantage. Brot]:er and I)ic-
ther must part, lest one should oppress the other, or take seme unc' •;
advantage of liim : or jicrhaps tlreir' families arc- in dana:ei: of disa-
greeing— their love is v-armest at a distance. ProfeSsors and ti.eir
brother professors must be apart ; and ccuf;t it a r-''tatfnattcr, if they

283 UNITED

live in one neighborhood and have no jars ; and perhaps boast of
\vhat brotherly love is among them — that tliey love their biethren
as themselves. But let them come into contact ; let them take each
ot:ier's property, and minister it to their families ii;disciiminatcly, as
every orie hath need ; or let one come to another, and ask i'avors ot va-
lue fron) day to day, and say nothing of any reti ibution ; or let them en-
ter into a stipulation to be thus liberal and disinterested with each other,
and the scale wiil soon be turned; jealousies will arise and all iheir^
chrisii^anity cannot prevent them.

Or if professed christians are able to come together and inherit
jointly, and so prove in fact, that they possess the cnaracter of Christ's
disciples, or body, in having love one to another, and having the same
care one of aiiother, why do they not put it into practice, ar.d so do
honor to their profession, and wipe off reproach fiom the name of
Christianity ? Or will they presume to say, that their love is suftici-
cient in sLrength, to overcome eveiy bariier, and bring them togeth-
er, and keep them so, but is not so great, as to render such a situation
desirable ? Many have acknowledged that, it is the true and proper
order of ch.ristians, and that possessing separately is selfish and cur-
rnpt. Some have tried it in vain. Others have acknoAvledged it to
be the most comfortable and proper method of living, and some even
of those who profess no Christianity. But how shall it be effectuat-
ed ? No human wisdom — no philosophy — no philanthropy — no de-
gree or order of god.iness, short of crucifying the flesh with its af-
fections and lusts, each one denying himself, taking up his cross, re-
nouncing the old generation and following Christ in the regeneration.,
can ever lay a proper foundation for this union. Now when a man
is not as willing that his brother should use his property, as he is to
i^sc it hiiTiself, in the same circumstances, he cannot be said to love
his brother as himself But the members of Christ's body have the
same care cne of another. And whether one member suffer, all the
members suffer with it ; or one member be honored, all the member*
rejoice with it. (1 Cor. 12. 26.)

Any people may live in a manner esteemed peaceable, in their
towns and neighborhoods, each one pursuing with eagerness, these
measures which he thinks best calculated to subserve his own se.fish
purposes, and sayingto his neighbor. Touch iiot mine, and I ivill not
touch thine : and if occasion require, they can call on the civil autho-
rity to settle their disputes. But if the followers of Christ do not
exhibit an union, superior to any thing found among oih.er people,
how shall all men know them by their love one to another ?

That the primitive believers at the day of p-ntccost and after-
wards, did exhibit the most incontestable evidence of their love one
to another, when they were of one heart and one soul, having all
things common, and dividing their substance as every one had need,
and that this love was superior to any love or union found amcng any
other people, no man of understanding and truth will pretend to de-
ny. And by parity of reason it wiil be granted, that where the sam^
love and union arc found, there the same Spirit rules.

INHERITANCE. i33

. At this instant, the same essential and distingiusbing chaiTvCtcrls-
tics, once exhibited by the primitive believers, arc exhibited by tho
believers of the present day, who have received the faith of Christ's
scco:)d appearing. Hundreds ! Yea thousands in Americo, happy
land of hberty, live together in large families, to the number of thir-
- ty, forty, and sometimes sixty or more, like brethren and sisters, or
like a company of harmless lambs. And a number of such families
form societies, and live in peace and harmony, bound tog^thor by no
Other bond than that of love. On \7hat principle can such a -vork be
effected, except that superior love of the gospel which iufiuenced
the primitive christians by a divine unction to become of one heart
and one soul ?

At the day of Pentecost and afterwards, there were jctt':,. Greek?.'
Barbarians, bond and free, bound together by the bonds of love, visi-
bly manifested by union and agreement, to the astonishment of the,
beholders. Hera are the same visible works of that superior love,
manifested in colors equaiiy striking. People in large collections,
living in peace and harmony ; people brought \\\i in different coun-
tries ; naturally different in their dispositions; different in their edu-
cations, their nianncr of living, their plans of economy, their degrecsi
of industry and degrees of wealth ; naturally covetous, proud and
self-willed, tenacious of their own plans, and possessed of every other
disposition which prompts the children of men to hatred, variance,
and the perpetration of evil actions. How arc these fashioned alike ?
On what principle are they united ? Let conscience answer, and it
will say ; On no other than the present oficration of the Spirit of
the one and only true God. This is the work which carries the
palm. , And we may victoriously say of it ; " "Where is the wise
'•' man ? where is the scribe ? where is the disputer of this world ?
*' hath not God made foolish the wisdom of this \torId ? — For after
" that in the v/isdom of God, the world by M'lsdom knew not God, it
" pleased God by the foolishness of preaching to save them that be-
<' lieve. For the Jews require a sign, (and so do cur nominal proft ss-
'' ors,) and the Greeks seek wisdom ; but wo preach Christ crucified,
" to the Jews a stumbling block, and to the Greeks foolishness ; but
" to those v.'ho are called, both .Tcv.-s and Greeks, Christ the power of
*' God, and the v-isdom of God." This then is the work in which
the wisdom of their wise men shall perish, and tl;e understanding of
their prudent men shall be hid. (See Isa. 29. IG. Compare 1 Cor. 1.
IS, to2i)

, If people therefore in these days demand a miracle, here it is ; a
work, even a marvellous work, out of the ordinary course of nature,
Contrary to it, and which cannot proceed from any other source thaja
the present agency and indwelling of the Spirit of God, as in his ovm
living temple — ^a miracle which cannot be imitated — of a spirituat
nature — an abiding miracle, containing the essence of the gospel of
the kingdom of God — a miracle confessedly superior to ail miraclns
of another kind. " Charity never faileth: but whether there be pro-
'' phesics thcv shall fail ; whether there be tongues they shall cease ;

o 2

5r90 UNITED

" whether there be knowledge it shall vanish away — and now abideti
" faith, hope, charity, these three ; but the greatest of these is cha-
« rity." [1 Cor. 13. 8, to 13.]

It is a question with some, whether the Spirit of Christ leads to so
great an union as to possess a joint i4itcrest in all things, as well
outward as spiritual ; or whether it is necessary to practise such an
union to be christians indeed? This question can exist in that heart
only, where selfishnesrj prevails above every other principle ; for out
of the abundance of the heart the mouth spealieth ; and where the
Spirit of Christ prevails it saith,Look not every one to his own things,
but every one also to the things of another.

But the very existence of such an union proves it to be of God and
in the Spirit of Christ. For fact proves principle; or the existence
of any effect proves the existence of the cause producing it. And
the existence of any effect which cannot be produced by any cause
save one, proves invariably the existence of that cause. But it is
proved in fact, that the aforesaid union in a joint interest cannot be
supported by any cause separate and distinct fiom the Spirit of Christ
dwelling and acting in the people who are thus united. Yet said imi-
on doth exist in a joint interest : it therefore proves the agency and
indwelling of the Spirit of Christ, and that said union is according to
the mind of Christ and proceeds from him as his own work.

A candid attention however to a few portions of scripture, in addi-
tion to those already considered, will sufficiently dissipate all doubts
on that point. Jesus said, " There is no man who hath left house, or
" bretliren, or sisters, or father, or mother, or wife, or children, or
«' lands, for my sake and the gospel's, but he shall receive an hundred
<' fold now in this time, houses, and brethren, and sisters, and mo-
" thei's, and children, ard lands, with persecutions, and in the world
« to come eternal lii'e." [Mark 10. 29, 30.] But how can they who
forsake all for Christ's sake and the gospel's, receive an hundred fold
in this present time, -except only on the principle of a joint union and
gospel ecjuality ? How could a believer possess an hundred fold of
houses and lands, except only on that principle in which he could
possess all that which his brethren possessed, while they also possess-
ed the same in joint union ? For an hundred fold of private interest
is out of the question ; not only in fact, but even in theory ; common
sense forbids it.

If any argue, that the promise of Christ relates to the superior
degree of comfort enjoyed in their former relations and possessions;
it may be asked. Where are the society of professors v/ho are not
heard to complain, murmur and fret, at their temporal inconvcnien-
cies, wants, losses and disappointments, as much as other people ?
Where are the professed christians who enjoy an hundred fold more
com.fort, union and peace with their kinsfolk ? And if they have not,
according to their ov.'n method of reasoning, it is eitlier becatise
GhriEt has not been failhfid to his promise, or they have not complied
■with his conditions by forsaking all.

INI-LERITyVNCE. 29J

But that this cannot be the meaning' of this promise is proved
from this, that when any man foraakes all for Christ's sake and for
the gospel's, he incurs the enniity of his kinsfolk on that account.
" Think not, said Jesus, that I am come to scud peace on earth : I
" came not to send peace but a sword. For I am come to set a man

* at variance a;^-ainst his father, and tlic daughter against her mother,
" and h-i daughter-in-law against her mother-in-law. And a man's
" foes snail be they of his own household." [Matt. 10. 54, 35, 36.1
This shows that to forsake all for Christ, is something real, not in
word and in tongue, but in work and in truth, something manifest to
the family and kinsfolk, whicji engages their resentment ; and there-
fore, that the brethren and sisters, ar.d mothers, and childi-en, as well
as houses and lands, arc not according to the old order at all, but ac-
cording to the order of Christ, whose kindred are those who do th«
will of his Father in heaven : Accordingly the promise includes no
wife, though the forsaking docs, and for this plain reason, that the
works which are appropriate to a wife according to the old order,
.have no part in Christ; their place is not found with him. But hv-
ther ; How can any be said to forsake all for Christ's sake and the
gospel's, while they continue to hold them as formerly, at their indi-
vidual disposal, and there is no discoverable difference between their
claim to the same kind of possessicnsj and the same claim in these
who make no pretence to have forsaken .all for Christ ?

These things show what the truth is ; that those, and those only,
who have forsaken all, according to the true order of the gospel, can
and do enjoy an hundred fold more satisfaction than formerly, and that
there is no way in which a man can forsake houses and lands, breth-
ren and sisters, father and mother, and at the same time receive an
iiundred fold according to the p/-omise of Christ, but by renouncing
his former selfish disposition and claim, in /leart and firccticc, with
all the gratifications pertaining to said claim, and coming into a joint
union, in which what is possessed by an individual, is possessed by
the whole, so that a just and impartial equality reigns among the
whole, and the rich and the poor share an equal and universal privi-
lege. Granting there'bre, that the promise in consideration is ex-
pressed in language somewhat figurative, it admits and requires, an
acceptation as literal as can be expected in representing spiritual
things by natural.

Another pass?.ge of scripture which will not adm.it any accepta-
tion except such as supports the faith of an union in joint interest^
and is as free from figure in itself and in its connection as perhaps
any lang-uage can be, is this ; " It remaineth that both they that have
*^ wives be as though they had none ; and they that weep as -though

* they wept not ; and they that rejoice, as though they rejoiced not ;
" and they that buy, as though they possessed not; and they that
" use this world as not abusing it : for the fashion of this world ])as-
" seth away." [i Cor. 7. 29, to 31.] How can this scripiure be ful-
filled in any people except those in whom an union hi joint interest
subsists, and an impartial equality reigns ? How can a man buy, and
;be as though he possessed not, and the fasliion of this world pass awavj

292 UNITED

when he buys for himself distinctly from his brethren ? or to hold at
iiis own individual disposal ? for though he should be somewhat libe-
I'al in the use of his possession, it is all within the compass of the
fashion of this world.

Some argue tliat the apostle had respect to the state of men after
the disiiOiUtion of the body. But what concern have disembodied
Spirits with buying and selling ? or v;ith udng this world ? And if
the argument be staled thus, that those who noiv buy, will t/icn be as
thoiigli they possessed not. That is not what is said ; and his mean-
ing is best known by what he said. It also represents the apostle*^
language weak and futile to make him say of those in a v/orld of
spiiitSj that they are as though they possessed not, when it cannot be
said they either use or possess this v,orld in any sense whatever. Be-^
sides the reason annexed for that state of things which the apostle de-
scribes, is by no means favorable to its having its accomplisiiment in
the disembodied state — not, because we go out of the world, but,/ar
the Jas/iicn cj this Kvorld fiasseth away.

Now the fasliion, the knovv^n fashion of this world, is, for those who
have wives to be as though they have them, using them in that which
it v.'ould be unjustinablc to make common; for those who buy to
possess, and be as though they possessed, holding their possessions
as their peculiar right ; and for these v/ho use the thijigs of this world,
to do it according to their ov;n pleasure, v/ithout proper regard to
the fear of God and the promotion of his cause. Whereas in tlie
church of God, thcss v;ho come into union, if they have wives, with
Peter, they forsake them, and no longer make any use of them v.'hich
would be unjustifiable in any case. So that they arc literally as
though they had none. And in them is fiilfUlcd the scripture v^rhich
saitb, " Marriage is hcnorable in all, and the bed undefiled," because
they abstain, most rigidly, from all works pertaining to marriage,
which are dishonorable, (according to the practical testimony of all peo-
ple by their concealment,) and which alone ever defiled the marriage
bed. And this is the only admissible acceptation of that scriptuie,
because it is manifest from, the lav;, that no married Jew kept his bed
undenlcd.

Also, in the church those who buy are as though they possessed
not, 'because they only possess in common with their brethren, antj,
claim no private property ; as having nothing yet possessing all
things. Cliarity seeketh not her ovvn : Let no man seek his own \\\X
every man ihat of ai:cther. For the man who has forsaken all for
Christ, has taken up his cross and follovveth him, and hath found that
treasure which is with Christ and endureth to eternal life in heaven,
is not careful, or even willing, to inherit any separate treasure or
estate, either real or personal. Nevertheless it is not the faith or
practice of the church to require any man or people, to make a sa-
crifice or surrender of their temporal interest to the common use of
the society, contrary to their own faith and best understanding. It
is only t! c practice of thot^e whose faith it is so to do ; who have ma-
turely considered the subject, and believe such sacriilcc and com-

INHERITANCE. 293

moil inheritance to be for the honor of God and his gospel as well as
for their own best interest, becavise they desire to inhciit substance.
Until their faith is thus ripe for a joint interest, believers are admitted
to a free privilege in things spiritual, their separate interest notwith-
standing.

Again, if in the order of a joint in:iion in Christ they use the things
of this world, that is, material things, tl.cy do it to the noble ar.d su-
perior purpose of subserving the work of God in Christ, to the edifi-
cation of his church. Whether ye eat or drink, or whatsoever ye
do, do all to the glory of God : this therefore is using so as not
abusing.

On the whole therefore Ave conclude that this language cf the
apostle is properly descriptive of a tirne and work which should take
place on earth, when God, according to his promise, should create
new heavens and a new earth, wherein dwelleth righteousness.

A consideration of the new heavens and new earth may serve as a
farther confirmation and illustration of the order of the church in a
joint union and| interest. For what can mean these new heavens and
new earth, but a new state and order of things, both in outward things,
ancf in things relating to the Spirit. Or will any be so weak as to
suppose they mean the literal creation of another heaven and earth ?
or if this language be supposed to relate to a time and state of things
when all shall be heaven, and the earth put out of the account, what
then is the meaning of the new earth ?

But the truth may be illustrated in this particular, by the case of
a man in Christ. He is said to be a new creature ; not because there
is any change in the identity of his existence ; he is the same person
as before, having the same soul and body. The change is not phy-
sical ; he has nev/ objects and pursuits, is converted from the flesh
to the Spirit, from the eld order cf things in Adam, to the new order
in Christ, having renounced and put off the old man with his deeds
which are corrupt according to the deceitful lusts, and put en the new
man who after God is created in righteousness and true holiness. So
when Christ possesseth that kingdom on earth which is promised,
and every individual in it is thus renewed, such an happy change in
spirit will be produced, and as the eflect thereof, in outward econo-
my, as is fitly i eoi esented by new heavens and a new earth. For that
such a state and order of things must and will take place on the
earth cannot reasonably be doubted by those who believe the scrip-
tures and pay due respect to them : after the reign of the beast is
finished — when the sanctuary is cleansed, and when the kingdom,
and the dominion, and the greatness of the kingdom under the whole
heaven, shall be given to the people of the saints of the Most High.
But once more.

Another promise is. " He. that overcometh shall hiherit all things."
This promise is also made to every individual overcomer ; and there-
fore showeth that a joint union and equality is the very order of hea-
ven itself, and is therefore the true character and proper order of
that kiijgdom for which Christ taught his disciples to pray, in which

294 UNITED

the will of God is done on earth as it is in hcaTen. For short of such
a state of things no true distinction can be made between the false
prophets and the true, or between the wolves and the sheep : neither
can there be a true distinction between the churches of anti-christ
and the church of Christ.

Thus we have stated, in some leading particulars, the true charac-
ter of the church, or body of Christ, according to the scriptures, and
shown the evidence by wliich they are to be cerlaii^ly known and dis-
tinguished from all other people, which consists of love and union
not to be imitated or counterfeited. No doubt many of the carnally
wise and learned among the professing world, will sneer at this evi-
flence and these statements, as being inferior and trivial, because out of
the line of their high sense and exalted notions of Christianity, accord-
ing to their own minds, and not according to Christ. But the ciiy of
God's people is low in a iov/ place, and the inhabitants are meek and
lowly in their spirits ; let those thei'cfore who are disposed to sneer
and contemn, cease from so doing, until they can disprove by expe-
rience the evidence here stated.

It is here stated that a joint union and interest, with an impartial
equality, reigns at this instant among the believers, who hava the
faith of the second appearing of Christ ; and it is proved by scrip-
ture testimony, in conjunction with plain reason, as clearly as any
unbiased man can ask, to be the effect of the Spirit of Christ in the
gospel, and the necessary product of that Spirit, without which there
can be no true church. It is also stated that this inimitable love and
union are miraculous in the most noble sense of the word, as being
superior to all philosophy, philanthropy, or any other science or or-
der of knowledge, exclusive of the wisdom of God by the cross, and
as being truly spiritual and comprehending the \ery essence and trea-
sure of the gospel, and therefore evincing the preserjt agency and
indwelling of tlie Holy Spirit. If this consequence be denied by
those who scoff, let them prove by experiment, that the same conse-
quences, that is, the same love and union, with the same united inte-
rests, can be produced fiom some other source. Until that is effect-
ed, they will leave us and all judicious men, in possession of this faith,
that the above premises and conclusions have their foundation in that
immoveable rock, Truth.

I shall therefore close this chapter with removing an objection or
two. The first is, That other people live in common interest and joint
union as well as we. And particularly the monastic orders of the Ro-
man Catholic church havebeenalledged as an example equally eviden-
tial of the faith of Christ on the score of unity of Spirit and commu-
nity of interest. I have no dispute in my mind, but some may obtain
partially the order of the church of Christ by possessing partially the
same form of faith. And whatever hath any part of the truth of
(iod ought so far to be approved ; and where there is an increase of
light, producing an increase of order and good fruits, it is still more
hopeful: but to produce good fruits in perfection a full and correct
faith is requisite. Ny doubt but every man wjii find a measure of

INHERITANCE 295

justification, in proportion to the honesty and perseverance with
which he bears his cross against all evil in his knowledge and denies
himself, for the truth's sake. And if the Catholic monastic orders
retain something of the form of godliness, from the apostolic dis-
pensa'.ion, (as no doubt they do, and are almost the only church that
can exhibit plausible evidence for such a pretension,) that cannot
disannul the propriety of the order of the true church, nor invali-
date its testimony wherever it is found ; neither can it prove the Ro-
man Catholic church, or their monastic orders, to be in equal posses-
sion of the truth and unity of the Spirit with the believers in Christ's
second appaaring, unless the fruits of the former be in all things
equal to those of the latter, when all attending circumstances and
apparent hindrances are taken into the account. It still remains true
that the tree is known by its fruit ; and that the existence of an effect
which can subsist by one cause only proves the existence of ti;at
cause.

But the Roman monastic orders bear a very distant resemblance
indeed to the believers in Christ's second appearing- They are a
select number professing greater sanctity than the church in general,
and consequently greater than is indispensably necessary to perfect
salvation, for they do not dispute the justice of the hope of salvation
m those members of the body who are not monks and nuns. IJ^it
these believers aspire to do more sanctity than that wiiich is suffici-
ent to perfect salvation or full redemption, knowing no perfect salva-
tion short of a full and perfect cross. These are an excepted and
dependent branch of the body supported mainly by the gratuities and
other contributions of the church. These support tliemseives by their
own industry, working with their own hands doing the thing which is
good, to satisfy their own necessities and to have to give to those who
need. Those are free from the incimibrancc of wife, husband or
children to embarrass the mind in their first entrance. Tliese in-
clude all classes of people, married and unmarried, old and young,
rich and poor, who are willing to have salvation by the cross of Christ.
Those are bound by oath or solemn vow to maintain their life of celi-
bacy. These have no bond but their faith and choice, or love to the
truth. Those are patronised by public approbation and authority ;
while these are marked out as enemies to makind and dangerous to
society. But with the faith and power which those have, let them at-
tempt, like these, to unite into one body, and advance with the same
celerity — let them include in their community of interest, the old
and the young, the rich and the poor, the married and the unmarri-
ed— let them bring into one, v;hole families, with their various wants,
and other diversities of situation — and let parents labor eaually for
the support of the children of others as for their own, so that things
may appear in their true effects, and they Avill find themselves as
weak as other people.

But another objection or difficulty may be, That to come into this
order of common interest, to dispose of family and property in. this
rnanner, intermingling in the common mass, with an unknown pco-

295 THE MAN

pie, tlieir manner and spirit also greatly unknown, is too great a sa-
crifice : God cannot require it. But God requires all ; for said Je-
sus, "Whosoever he be of you who doth not forsake all that he hath
cannot be my disciple. (Luke 14.33.) Yet not unreasonably ; as I
have just stated above that it is the faith of believers so to do., and
that one side of such faith there is no requisition of that kind. It
is not to be expected that people in common circumstances will unite
with them at all, unless moved by the faith that these have the truth
and knov,' the way of salvation ; neither is it required or expected of
any to undertake any des^'ee of community of interest beyond what their
own faith approves, and their own understanding and choice sanction.
Accordingly some live more years and some fewer in their private
families and private interest ; ^^c] still hold their union to the body,
keep their justification and find salvation from all sin in proportion
as they keep an effectual and uniform cross against sin in their know-
ledge. But the tesiimoiiy of Christ's second appearing excells in
this, that it effectuates the gathering into one, those whose faith it is to
come into that heavenly order — The unity of the Spirit in the bond
of peace.

CHAPTER VII .

Without the cross of Christ no porjer over sin. The Abommation
that vtakpth desolate., or Man cf sin.

FARTHER to elucidate the true character of the church of
Christ, and to evince the impossibility of supporting the character
without being possessed of the real faith of Christ in obedience, that
is, the impossibility of appearing to be christians without being so in
reality, let it be considered, That the real faith of Christ cannot be
kept without bearing his cross. " If any man will come after me,
« let him deny himself, and take up his cross, ar.d follow mc." (Matt.
IG. 24.) He doth not say follow Adam, or Moses, or David, but
folloTj me.

A fundamental error among those who profess the christian name,
is in not distinguishing properly and radically, between Christ and
Adam, or the old creation and the new, and between Christ and Mo-
ses, or the law and the gospel. Therefore, in stating the character
and duty of christians, they are as likely, if not more so, to introduce
those things which pertain to the law, or to the first Adam, as those
Avhich belong to Christ and his followers. This error is the support-
er of many more. But the scriptures make it evident, that the order
of Christ is not the order of the old creation in any of its different
forms, insomuch that those who follow Christ are no moie of tjiis>
world. '• They are not of the world, even as I am not of the world,"
(Jno. 17. 16.) Those v/lio follow Christ, follow him, not in the ge-
neration, but in the regeneration. « The first man i.'^ of the earth,

Or SIN,, 207

«* earthy ; ibe second man is the Lord from heaven. As is the earthy,
*' such are they also that are earthy ; and as in the heavaiily, such arc
*' they also that are heavenly." (1 Cor. 15. 47, 48. )

Nov/ a proper understanding- of the order, cross and work of
Christ, will greatly assist in discriminating between the body of
Christ and other people. Some particu'ais have been already stated
relating to the order of Christ, by v/hich his people are distinguished
from others, as their being free from sin, their love and union. Eu:
as every effect must have its cause, it will not be improper to inquire,
and assign some reasons, why no people can live in the same Uuiou
of the Spirit, except those who believe that Christ hath made his se-
cond appearance.

It will be remembered, that it is v/ritten, that the power of the ho-
ly people should be scattered, and that the abomination of desolation
spoken of by Daniel the prophet should stand in the holy place.
Now if it can be found that the abomination of desolation is standing
v/here it ought not, that will give satisfaction that the faith and parti-
cipation of the second appearance of Christ arc necessary to keeping
the unity of the Spirit in the bond of peace, because that abomina-
lion was to remain iu the holy place, or temple of God, until the com-
ing of the Lord, as hath been before shown. So that vrhen the abo-
mination had once gotten in and obtained a possession where it ougJ.t
not, the true order of that holy place could never be kept again, until
the Lord came, to turn it cut, or to destroy it. It is tlierefc.n'c
indispensably necessary that they who are able to keep the true or-
der of God, be possessed of the faith, and do actually partake of
Christ in his second appearing. And if it can be shown what that
abomination is which was spoken of by Daniel, -and afterwards by
Jesus Christ, that will give satisfaction, as to the correctness of the
views of those who have the faith of Christ in his second appearance,
and also that none can keep the unity of the Spirit in the bond of
peace, without the same faith.

I have already shown, that the church, or people of God, are l.is
temple, and that that temple is holy, and an habitaticn of Gcd through
the Spirit, as it is written ; " Son ofman, the place of my throne, and
'' the place of the soles of my feet, where I will dwell in the midst
" of the children of Israel far ever, and my holy najne shall the house
«• of Israel no more dfle." And again; " For ye are the temple of
*' the living God ; as God hatli said, / tjUI divt^ll in them, aiid ivalk
" 171 them ; and I will be their God, and they shall be my people."
(Ezek. 43. 7, 2 Cor. 6. 16.)

Now if it can be made appear what the abomination of deso-
lation is, that will more clearly decide, v.diether it is now standingy
and also where it stands. But that it is now standing is already pj-ov-
ed, unless Christ hath made his second appearance long enough to
consume it ; for it was to continue until he came. The business
therefore which remains, is to find what is that abomination which
maketh desolate, and is th.e cause why people cannot be imited in
one body, who have not the faith of Christ in his second appearing^,.

p2

298 THE MAN

And 1st. The fiist cliaracter of that abominatior!, of which f
shall take notice, is that it stands in the /:o/y plcue, where it ought
not. To put any thing where it ought not to be, is corrupt, but to
put into the holy /dace, or temple of Gcd, an unclean thing, that
■which ought not to be there, is supremely corrupt. Now by inqui-
ring into the order in which the professors of chiistianity live, and
comparing it with the order of Christ, we may find what that is-,
which keeps its residence /?: the jilacs where it. cught not, which
doth not belong to the ortlcr of Christ, and yet resides uninterruptedly
among the professors of hi^ riame, who have not the faith of his se-
cond appearing. There arc, at most, b\it a few exceptions of those -
with whom the same Spirit of Christ hath some influence.

'• The children of this world marry and are given in marriage:
" but those accounted worthy to obtain that world and the resurrection
" from the dead, neither marry nor are given in marriage." Now
all the true followers of Christ are accounted worthy to obtain that
■world and the resurrection from the dead. It is therefore proved,
logically, and to a demonstration, that the true followers of Ciuist nei-
ther marry nor are given in mai riage. Observe. It is not said. They
will not, as at some future period ; but it is said in the present tense,
They neither marry nor are given in marriage. But professed chris-
tians of nearly all denominations, except those in the faith of Christ's
second appearance, marry aiid are given in mrrr'.age. This there-
fore affords a lively presumption, that this same work of marrying
and being one flesh, as a man and his wife are, is the very thing which
at least contains the aforesaid abomination; and especially consider-
ing, that nothing besides this and what pertains to it, is said by the
revela'acn of Gcd, to Jj^^oF the world, or of the old creation, and yet
pprobated by professed chrisiians.

That this is peculiarly the order of the first Adam and Iv's liie, is
sufficiently evident by the very wovds of ih^ scripture. " Therefore
" shall a man leave his father and his mother, and shall cleave to his
'■' wife ; and they shall be one flesh." " Have ye not read that he who
" made them at the beginning, made them male and female, and said,
" For this cause shall a man leave father and mother, and shall cleave
" to his wife: and they twain shall be one flesh." (Gen. 2. 24. Matt.
19. 4, 5.) But no such appointment was ever made by God to Jesus
Christ the Father of the new ci'eation and Head of the chtirch; no
such order or appointment v/as ever made by Jesus Christ to liis fol-
lowers. And no impropriety can be alledged against recollecting in
this place tlie contrast between Christ Jesus and the first Adam, and
the consequent contrast between their posterities. *' The first man
" is of the earth, earthy ; the second man is the\Lcrd from heaven.
<■' As i.=j the earthy, such are they also that are earthy ; and as is the
" heavenly, such are they also that are heavenly." If therefore the
posterity of Adam are in their proper order; to marry, and cleave
each man to his wife and be one flesh with her, after the example of
their earthly head, by parity of reason, the fullcwcrs, or children of
Christ arc in their proper order to niarry not, after the example of

OF SIN. 399

their heavenly Head, that th.cy may be one Spirit with him : for " He
" that is joined to the Lord is one Spirit. "(1 Cor, 6. 17.)

To introduce marriage therefore, or natural generation, into the
church of Christ, is to put it out of its own order and place it v;here
it ought not to be. Marriage and natural generation are indisputably
the order of the flesh and of the first Adam ; and the fiesh lustcth
against the Spirit ; therefore, to introduce the generation into Chris-
tianity, or into the church, is to put into the holy place that which
ought not to be there ; for the temple of God, Avhichis his church, is
holy, as before shown,

2i,d. Another mark of the abomination is, that it maketh desolate.
To all those who are able to perceive spiritual things, this is self-evi-
<lently true of the order and works of the fiesh, that they scatter the
vorks of holiness and make all desolate wherever they find a resid-
ence. But that which is visible, as a living evidence to all men,
natural as well as spiritual, is, that those only who, walking in the faifh
of Christ, neither marry nor are given in marriage, but renounce the
order of the flesh wholly, are able to keep the unity of the Sjiirit in,
the bond of Jicace^ and to live together in a joint interest, in things
temporal as well as spiritual : this is a living and perpetuated proof
that the said order of the flesh is the abomination of desolation j or
at least contains it, as before observed.

3d. That which maketh desolate is called an abomination — some-
thing hateful and to be hated. No doubt the subjects of Adam's
line are difficult to persuade that the order and works of the flesh arc
abominable ; " They who arc according to the flesh relish the things
" of the flesh." But on the other hand, they who are according to
the Spirit savor the things of the Spirit; and as the flesh lustcth
agains'; the Spirit, and the Spirit against the flesh, it is unavoidable,
that the flesh is an abomination to the .Spirit, and that all the works
of that fleshly order, are an abomination to all those in whom thr;
Spirit resides ; " For that which is highly esteemed among men is
♦' an abomination in the sight of God." (Lu. 16. 15.)

But that the works of said order of the flesh are an abomination,
all men of common decency bear witness, by scrupulously conceal-
ing them ; and however they prize them, or lor their sake, marriage,
as that which legalizes them, their estimation instead of justifying
them, only illustrates the truth of that scripture which saith, Their
God is their beiiij^ and their glory is in their shame ; and again, that
It is a shame to s/ieak of the things tvhich are done of them in secret :
these are literally they.

4. I conclude few, if any, deny, that the abomination of desolation
is the same with the son of perdition spoken of by Paul ; not only
becar.se their works are tantamount, desolation and perdition, but
also because they are both rcg^i'esented as having their residence in
the same holy place, or temple of God ; thus the entrance of each
is attended with the banishment of the true worship of God, the fall-
ing away in the one description, and the taking away of the daily sa-
crifice in the other. But that this son of perdition, called also, in the

'ioo thib; man

same place, the mystsry of iniquity, and that wicked or [GreekJ
lawless, is ihe order of the fiesh, or at least the nature of that order,
it needs only a moderate statement to prove.

1. His first characler is that he " Ofijioscth and cxaltcth himself
" above all that is called God or that is worshiped." (2 Thes. 2. 4.)
Which very naturally admits this acceptation, that this sou of perdi-
tion, whatever it is, claims the worship and estimation of all, m pre-
ference to any other God, or any conception concerning God. Now
observation and experiment prove, that this is strictly true with the or-
der and nature of the flesh. A man may worship what God he pleases,
or have what faith concerning (iod and his worship, he thinks most
appropriate to his character, provided he scrupulously maintains an
unrestrained license to the works of natural generation.

Although some may think the man is wrong, and sometimes try
to convince him by argument, that is the extent ; he remains in good
credit, is reputed a good citizen, and all hold as great faniiiiarity with
him as if his sentiments were more congenial with their own. Thus
professors of various denominations and contrary sentiments, and those
who profess no Christianity at ail, nor even give credit to the reality
of it, can live together in goryd civility, good neighborhood and socia-
lity, as freely as if they all possessed one common faith. The hus-
band also, or wife of the unbeliever may be a professed christian,
this diffet-ence makes no material jar between them, notwithstanding
such professors generally agree that such unbelievers are all finally
damned. This good chi'istian husband or wife seldom feels any dis-
tress of moment about his or her unhappy infidel cornpanion as long
as he or she unfailingly adheres to the ofierings of the flesh. Thus
thousands agree, and live in as much peace as is common among
men, while nothing is betv/ecn them of greater importance than,
what they coiuit the worship of God : but difl'erence in matters es-
teemed of the greatest consequence must by parity of reason pro-
duce the greatest disunion and separation. Whence then this agree-
ment amidst such diversity of sentiment and practice I They all
agree in the chief matter; that which deviands the estin:aiio7i of all
7ncPi and sta}ids superior to all objects of ivorski/i.

But let any man once receive the faith of Christ in the regenera-
tion, and once begin to testify and practise it, and the sociality is in-
terrupted, and especially with the professed christians ; his wife com-
plains that he has awfully fallen, he has forsaken Christ, because he
has taken up his cross against the flesh ; his neighbors say he is de-
luded, they are sorry for him, grow shy of him, and soon begin to
tell of some evil he Isath done, and m ish him out the neighborhood ;
for they count him a troublesome man, or a dead man to them. 'J'hus
the separation grows \rider and Avider, as soon as all tlu;ir efforts to
reclaim him from the faith of Christ, and regain him to the flesh, are
found to be of no avail. And what hath he done i' He hath deter-
minately engaged in following the footsteps of Christ, and abstaining
from those things which they all know Christ never touched, and
which they also believe it would be abase impeachment of his cha-

OF SIN. 501

racter to suppose he touched : therefore the man is deluded and hath
forsaken Christ. These things represent the general nature ol" the
consequences of a man's taking up liis cross to follow Christ, though
the effects are more violent on souie occasions than others.

The abettors of the flesh may ohject a thousand other matters ;
but fact proves that no religious sentiipents make any interruption of
moment amongst relations or neighbors, so long as the nature aixl
order of ll;c fiesh, or works of natural generation are preserved s:i-
cred or inviolable ; but let a m.an or a woman take up the cross of
Christ, and follow him in the regeneration, ar,d the spirits are all
around up in arms : this shows that the fjesh is in higher estimation
than any other God I here speak of matters as they exist in a free
government; in those wluch are incorporated with roiigicus senti-
ments the true source of division might not be so palpable.

2. This son of perdition also silteth in the temple of God. This
hath already been shown to be the case v/iih the generation.

3. He also showeth himself that he is God. This is also proved
to be the case with the generation. The people may call it man iage,
which is considered as legalizirig the generation ; which is said to be
honorable in all, and in its own order without abuse had nothing cvii
in it ; but doth not belong to the order of Christ ; the works aiso to
which it is considered accessory, are dishonorable, as it is also proved
above ; for they always blush at the light, which honorable and good
deeds do not ; " Me that doeth truth cometh to the light, that hi3
" deeds way be made mari'fiHt, (not concealed,) that tkey ar-e wrought
" in God." (Jno. 3. 21.) Or they may call it the order oftlie ilesh,
in which are included the correspondent union and co-opei-ation of
the male and female who ai'e one flesh, which in its own place with-
out abuse was i/.nocent and very good, but doth not belong to Christ
or the order of the Spirit — God thercfor-e is not in it.

These i-emarks introduce an occasion to observe, that the evil is
not originally or primarily in the order of the flesh, or th.e corres-
ponding union between the male and female, but is that nature of the
serpent received in aiKl by the fall, consisting in a spirit of disobedience to
God and subversion of his order and appointments, M'hich nature hath
its seat in the flesh, is incorporated with it, and operates in its oi der
Vv'here it chiefly presides, so that the works of the flesh are the works
of that nature, which is itself become the very nature of the flesh.
On account of this nature and its productions, the flesh is degenerat-
ed and degraded even in its ov/n order', but is especially ir.imical to
Christ and the order of the Spirit. Add to this, tiiat the order of
the fiesh, in its best estate, is not the oi-der of Christ, or the Spirit,
but much inferior, inasmuch as the earthly man is inferior to the
heavenly. These things account for the iri'econcilable contrast and
enmity subsisting between the flesh and the Spirit, so abundantly con-
firmed in the scriptures.

But the flesh or its order, by whatever name it is called, has the
natin-e of the serpent in it ; its works also ar-e every v.'here known,
and esteemed by all whose faith approves them, as at all belonging

302 THE MAN

to the chiislkn, above God, and Christ and all thir.gs, as is proved by
tliiu faith v/hich rejects ih.eni from Christianity being moie offensive
to them, than any oilier faith which embraces or rejects any thing
else. As therefore this oidcr of the Hesh shows itself to be God,
so it is in truth god, even the god of the world, set up in the holy
place.

What farther proves this same to be the god of those who approve
it, is the sacred reserve with which its works and its nature aie kept
from public contemplation, in being concealed not only from the eyes,
but also from the cars. No language is so offensive as that which
represents these things in naked colors. Now the sources of unbe-
coming and offensive language arc two. First ; When language
communicates the ideas ot things in themselves unbecoming and of-
fensive. If tills is the case with the above order, or its works, that
decides the argunicnt that it is not according to Christ or the order
of h's church ; and as it is abetted as being innocent, by the profess-
ed church, and has its full and undisturbed residence there, it is here-
by proved to be the son of perdition, the abomination of desolation.

But if it be argued, that language descriptive of the v/orks of the
ilesh, is not ofiensive because of any thing unbecoming or loathsome
in them, its offensivencss must be' attributed to the other source of
offensive language, which is. The common and irreverend use of
language pertaining to God, or some character, too sacred to be
narncd in a common o;- indifferent manner. According to this view,
t le generation is proved to be Gcd, much more sacred than any other,
and its peculiar names as sacred at least as Jehovah, the incommu-
nicable narne of the true God, was among the Jews ; for it is experi-
mentally triie, that the man who blasphemes the name of the true
God mcst freely is not so odious and offensive to the abettors of the
flesh, as he v/iio uses with unbecoming freedom, language which ex-
pi-esses their secret works; the only secret works under the whole
hoavens, or within the reach of man's conception, of which it is
ashamc to speak.

It is vain to plead that this can be true of illegitimate actions only;
fcr lawful or unlawful, the actions are the sanie, the nature the samc^
and language descriptive thereof as offensive in the one case as the
other. No doubt therefore remains to the judicious, but this same
is the very m.an of sin, the son of perdition, the abomination of de-
solation.

4.. Another of its charactei's is. That ivickcd^ in Greek, lawless.
Thi-5 ip a very proper description cf a wicked thing ; for nothing can
be counted wicked which is subject to any good law ; for sin is the
transgression of the law ; but that which is subject to no law but its
own caprice, is nccessaiily wicked. Thus the tarnal mind is proved
to be enmity against God because it is not subject to th.e law of Gcd,
neither indeed can be. (Ro. 8. 7.) Thus the above, which in truth, is
but tlic same, is known to be subject to no law, except in its own un-
governable sallies ; not the law of nature, because its operations are
abundantly frequent in those circumstances which make it impossi

OF SIN. 503

ble for the fruits appointed by nature to succeed — not the lav/ of Mo-
ses, because it is not kept within the limits and purifications pre-
acribed by that legislator — not the law of Christ, who never cherished
it in a single instance, but appointed it to be crucified with its affec-
tions and lusts 5 for that which cannot exist and be subject, is neces-
sarily wicked, and its ulliniate fate' is certain destruction — Wixni
the Lord will consume with the Spirit of his mouth, and will destroy
with the brightness of his coming.

Should any suppose so free a discussion of a subject so delicate and
secret, to be contrary to propiiety or decency, let them duly consider,
what idea is to be entertained of a gospel which would patronise rvxI
cherish in secret, such works as ai-e unfit to receive the i\iost ]il:cral
investigation. " Every one that doeth evil hateth the light, neither
'' Cometh to the light lest his deeds should be discovered (maigin) or
•• (in Greek) convicted. But he that doeth truth, conjeth to the
-• light, tliat his deeds may be made manifest that they are wrough.t
" in God." (Jno. S. 20, 21.)

CHAPTER Vin.

The order and nv-erks of the Generation do r.oi afifiertain to Chrinl or
/lis Cliurch.

THAT marriage and the order of the fiesh have neitlier part
nor lot in Christ, is farther proved by this doctiine of Chnst ; "If
'•' any man come to me, and hate not his father, and mother, and wife,
" and children, and brethren, and sisters, yea, and his own life ai:-o,
" he cannot be my disciple." (Luk. 14. 26 )

Some however are quite apt in qualifying the sayings cf Christ, so
as to acconnmodale them to their own views. But it is at least nccessai y
i^ot to explain the teaching of Christ all away ; his words are not mei e
wind, but contain an important meaning, an.d an energy not to be ne-
glected. This hatred, of which he speaks, cannot be leveled against
the so\]I or the body, or intend any injurious feeling toAvards eitlicrr
this will be granted. Yet the words of Christ mean something of
great importance, for on it depends our discipieship and consiqueiitly,
our acceptance with God. 1 conclude therefore that these energetic
words were not delivered for a deception ; and that when he said
/late, he did not mean /ox-r, notwithstanding, that the purest and most
genuine love, is strictly consistent with that hatred ; and as the man's
nearest relations, together with his own life, are slnp;ied cut, as pecu-
liar objects of hatred, I conclude, that when he s?.ys father and mo-
ther, u'ife and children, brethren and sisters, yea, and his cv.'n life
also, he means these especially, inasmuch as these stand nearest to
self, and therefore, are most closely connected with that self-denial
and cross-bearing so indispensably necessary to partaking with Christ;
"•' If any nian viil come after Pie, let hisa deny himself, and take up

304 THE GENERATION

" hl:5 cr6ss, a;id follow me." But as aforesaid, it is not required to
hate the person ; but to be a discipie of Christ a man must hate liis
fatlicr and his mother, and his wife, aad his children ; rot the man
and the woman, but the father and the mcthxr; not the woman, but
the wife. Now every one knows, that what constitutes father and
mother, wife and child, is the flesh, opercttin?^ in its own line and or-
der. The-ij tiuain shali be one Jlcsh ; and. Thai 'which ia born cf the
Jlesh /? Jh'sh. Therefore a man born of his father and mother, who
are one flesh, is born of the flesh, and according to Christ, he is flesh,
and accordingly so are the whole connection and relation : and in all
this work Christ is not known. " But that which is born of the Spi-
" rit is spirit j" and thereibre hath part with Chiist.

A man is not required to hate his own personal existence, or phy-
sical life, but his carnal life, and that which supports it — that by which
he hath his existence in a fleshly fallen nature. What therefore
Christ requires us to hate is the flesh, which iusteth againjt the Spi-
rit and is contrary to it ; which also is partial, leading a man to es-
teem, regard and befriend his own fleshly relations more than others,,
contrary to Christ who said, " Whosoever shall do the will of God,
" the same is my brother, and my sister and mother." (Mar. 3. 35.)

When it is considered that men esteem their own relations after the-
flesh more than others, and are more closely attached to them, not-
V'ithstanding that others are as respectable and as worthy as they,
and often niore so, every man of real intelligence must grant, that
such estimation and attachment are merely the partialities of the
flesh. Yet such estimation and attachment, or these partialities, are
as necessary to the support of maniage and the line of the flesh
therein, as the junction of the members to the existence of the body.
Tliis proves that marriage and the order of the flesh have neither
pait nor let in Clirist, v.'hose love is impartial, and where cRch one is
esteemed according to his real character, without respect to persons,
and in whom all crucify the flesh with its affections as well as its lusts.

This view of the subject leaves no room for any part of all the
inliumanitv, cruelty and distress, about which the children of this
world make such an outcry against the followers of Clirist, but leaves
the christian under every sacred obligation of humanity and chanty,
necessary to the existence and comfort of society. For as the first
creation in ils own order, is necessary to the existence and increase
of the new in its own line and order, so every duty between the mem-
bers of the old, as husband and wife, parent and child, not subversive
*of the new, remains sacred and inviolable, until they all arrive to
that state wherein they have no need of such good offices from such
relations. " If any man have not the Spirit of Christ he is none of
" his ;" But the Spirit of Christ esteems all those who do the will of
God, brethren, and sisters, and mothers ; these therefore who truly
belong to Christ, are in no N\ant of relations or their good offices.

Some indeed believe, o» affect to believe, the hating and forsaking
required in the disciples of Christ, to be merely mental and com-
paj^tij-c, and to produce no material separation or visible cutting off

NOT OF CHRIST, 305

from the fleshly connection and intercourse ; because it is written •
*' He that loveth father or mother more than me, is not worthy of
M me ; and he that loveth son or daughter more than me is not wor-
« thy of ma." [Mitt. 10.37.] But nothing is more certain, than
that these words imply a contrast between Christ and the man's kin-
dred ; so that his love cannot be divided between them, or at all im-
parted to both ; which makes it plain, that tlie love which men have
to father and mother, son and daughter, wife or child, is a rival to
the love of Christ, and that both cannot dwell in one heart. The
words therefore are precisely the same as to say, He that loveth
father or mother, is not worthy of me, and he that loveth son or
daughter, is not worthy of me. The sentence therefore is just tan-
tamount with that above ; " If any man come to me and hate not
*' his father, and mother, and wdfe, and children, and brother and sis-
*' ter, yea, and his own life also, he cannot be my disciple :" for what
any man hateth he doth not love.

Farther. If the hating and forsaking requisite in the fcllowers of
Christ l)e only comparative and mental, or e\'en verbal also, and tho
heart as fully therein as the nature of the case would admit. Whence
all those divisions and enmities of which Christ speaks, as the cer-
tain and inevitable attendants of his gospel ? <• Think not that I am
" come to send peace on earth : I came not to send peace but a
*' sword. For I am come to set a man at variance against his fa-
rther, and the daughter against her mother, and the daughter-in-
*' law against her mother-in-law • and a rnan's foes shall be they of
« his own household." [Matt. 10. 34 to 36.]

Or if the gospel of Christ requires no more than a mental or com-
parative forsaking of the line and members of the flesh, wherein
%vas the necessity, or even propriety of the apostle's sia ing a provision
especially and specifically for a man and his wife, in the case of one
being a believer and the other not. Let not the believer put away
or leave the unbeliever ; " But if the unbeliever depart let him for
" her) depai't. A brother or a sister is not under bonds in such cases "
(1 Cor. 7. 15.)

Now where was it ever known that a man pat away his wife be-
cause of her being a believer in Christ, or that a woman denarted
from her husband on account of his being a believer, provided the
faith of such believer did not extend to the demolishing of the works
of the flesh and disannulling its claims, in christians ? It is true as
stated above, that infidels and professed christians, cr professed chris-
tians of divided faith, can live together in as much agreement as
where their faith is one, provided the claims and works of the flesh
be preserved inviolate.

Or where was it ever known, particularly in a free country, where
temporal interest or privilege can be no object, as being connected
with the profession, that a man is at variance against his father the
mother against her daughter, and the daughter against her mother, so
as to make a man's foes to be those of his own household on account
of his faith in Christ, so that it could be said, he came to do thlsm
/ Q 2 •

SG6 THE GENERATION

\mless where the believing part have that real and genuine faitli cf
Christ, which leads to the crucifying of the flesh with its aflfections
and lusts, and excluding the order of the flesh and its works, (the
sexual intercourse, lawful or unlawful) from all share in Christ?
Although it is not to be denied, that partial jars have sometimes ta-
ken place between those of the same household, on account of the
faith of some towards Christ ; particularly in those times when God
hath been pouring out on tiie people a Spiiit of grace and supplica-
tion and spreading light abroad in some uncommon manner, as in
the Kentucky revivaL But as all these revivals fall short of the
perfect work of salvation by the cross, these paitial divisionii may be
removed, and civil peace and agreement restored. For although
such revivals burn with vengeance against the flesh, they do not
reach far enough to purge it out of the temple.

It is also to be granted, that variances, enmities, feuds and animos-
ities are frequent enough among professed christians ; but it is too
evident, that they spring from a very 'different source than the
abounding of the faith of Christ and a tenacious adherence to it — the
want of genuine faith and obedience ; for the Spirit, or faith of
Christ persecuteth none, envieth none, banisheth none, nor causeth
any divisions, except what are produced by his people's testifying and
living that truth which is necessary for salvation.

On the whole. To suppose the denying, forsaking or hating re-
quisite in being a disciple, to be mental, verbal, comparative, or in
any respect short of a total demolishing of the order of the flesh aud-
its M'orks, depreciates the woids of Christ, and rendeis them weak,
snd indeterminate ; not to say false.

When men make resistance and become foes to others, it is on the
principle of considering themselves injured cr aggrieved; but why
should the children of this world complain cf injury cr grievance,
against the gospel of Christ, or become fees to these who practise
it, if they can partake of its, benefits, and ke^p their beloved works
ynhurt, and the body and core of them unmolested. But the work
of Christ proceeds immediately to life and death. " He that findeth
" his life shall lose it ; and he that loscth his life for my sake shall
" find it." [Matt. 10. o9.j This makes a thorough and final separ-
ation between those who bear the cross and those who remain ene-
jnies to it."

As for the notion of dividing the love between Christ and the wife,
ehildren and others, allowing Christ the greatest portion, it is too
weak to merit a serious answer, were it not so much set by cf many.
In the first place ; it is granted, that Christ requires the whole heart,
love and affections; consequently, whosoever interferes to prevent
any part is a rival to him, because no man can seive two masters.
But whosoever practiseth the generation doeth the work of tl e first
Adam, and thereby serveth him, and therefore cannot serve Christ.

But if this be counted an unfair statement, and it be argued, that
as Christ demands the whole heart, love and affections, which being
^ivcn to liini cGmprelicnd in the same relation, parents, children aiji

NOT OF CHRIST. S07

uthers. This is granted, provided those parents, children and others
are in Christ, and the love embraces them in that ciiaracter ; and this
is the very love for which we contend, whicii effectually supplants,
and utterly excludes all that love which is partial, fixing on tiiose
who are nearly allied in the line of the flesh. For it is belore stated
in evidence, that the love which men bear to their natural relations as
such, distinctly from others, is a rival to the love of Christ — partial
and unjust. But,

Once more ; By an appeal to the conscience of those who have
had their mind and feelings wakened up to a consideration of the tes-
timony of Christ in his second appearing, it may be farther proved to
their satisfaction, that those who love wife or ciiiidren for instance at
all, in the order of that relation, and refuse to forsake them, do ne-
cessarily love them more than Christ, and consecpiently come short
of genuine love to Christ. For let it be considered, that when the
gospel is presented to such with these terms of haling and forsaking,
father and mother, wife and children, and others, their ultimate cb-
jection is, that Christ doth not require such terms, and on that plea
reject the whole. This proves that these relations and enjoyments
are by them loved more than Christ ; for if they esteemed Christ
above those, they would make sure of their part in him, come of
other matters what would ; not doubting, at the same time, but that
wife or husband, or children, will be all restored, provided such a
state of things be compatible with genuine Christianity. *' For no
" good thing will he withhold from them that walk uprightly."
(Psm. 84. 11.) " Seek first the kingdom of God and his righteous-
^' ness, and all these things shall be added to you ;" (Matt. 6. 33.)
that is, all those things of which your heavenly Father knoweth ye
have need, as is stated in tl>e preceding verse.

Should any object that the above argument is not conclusive, be-
cause many reject that testimony of the gospel which requires such
sacrifices, because they do not bclieve^t true, whereas did they ac-
tually believe it true tlicv would submit, and make all the sacrifices
xvhich could be required to obtain salvation. To these it is replied ;
that no sacrifices are required to be made in the gospel lor which we
plead, more than what are very expressly taught in the words of
Christ; and no way appears to get round them only to plead that he
did not mean what he said, and also to contrast one saying against
another to weaken the force of his doctrine. Poor subterfuges^ for
those who acknowledge Christ as a true teacher. This testimony of
the gospel, goeth no greater length than these words, " So likewise
" whosoever he be of you that doth not forsake all that he hath, he
"*' cannot be my disciple ;" and many more, as it hath already ap-
peared.

Besides ; The ultimate and cogent reason why people disbelieve,
or affect to disbelieve, is thtir unwillingness to make a sacrifice of all
for Christ — their enmity against the cross which the gospel requnes,,
«.nd instead of being an evidence against the truth of the gospel ia

508 THE GENERATION

this day, is really in its favor. But they stumble at the cross being
disobedient. '

But to set this subject in a still cleaver point of Yiew, let us once
more have recourse to the words of Christ. It is stated above, that
whatever is compatible with the genuine gospel of Christ and neces-
sary for those who are called into it shall be restored or given to them.
Now the Spirit and words of Christ are the best testimony of these
things, what they are and what not. He saith. " There is no man
" that hath left house, or biethren, Or sisters, or father, or mother, or
« wife, or children; Or lands, for my sake, and the gospel's, but he
" shall receive an hundred f(.ld now in this time, houses, and breth-
*' ren, and sisters, and mothers, and children, and lands, with persecu-
*' tions ; and in the world to come eternal life." '

It is worthy of observation, that there is no wife in the promise of
Christ, (Why cannot the people see it ?) for this plain reason, no
doubt, that the works and office commonly attributed to a wife, do
hot belong to the gospel. People may have parents and children,
brethren and sisters according to the Spirit, houses and lands to sub-
serve the work of the Spirit, and enjoy tliem when devoted to that
\ise,but a wife pertains to the order of the flesh aiul in that respect
is not known in the gospel. Other scriptures speak of those who are
called fathers in relation to the work of Christ, that is, in the Spirit.

This will be no improper place to introduce another scripture
"vvhich draws the line of disUnction, and shows to what cla-is marriage
belongs. " The children of this world marry and are given in mar-
" riage: but they which shall be accounted worthy to obtain that world,
" and the resurrection from the dead, neither marry, nor are given in
*' marriage. Neither can they die any more : for they are equal un-
" to the angels, and are the children of God, being the children of the
"resurrection." (Luk. 20.34,35, 36.) Now the children of this
M'orld are not the children of God, or followers of Christ, as he said,
« They are not of the world^ even as I am not of the world." Those
therefore who marry and are given in marriage, are not the children
of God, or followers of Christ. Again ; It is not to be denied, that
all the true followers of Christ are and shall be accounted worthy,
and have been from the period when they became such, to obtain
that world and the resurrection from the dead. But those accounted
worthy neither man y nor are given in marriage ; therefore none of
the true followers of Christ marry, or are given in marriage.

I am aware of the flimsy objection of carnal men, to evade the
force of this text ; That the question proposed to the Sadducees, t-o
which this answer was given, related to the resurrection of men lite-
rally dead. And what if it did ? Must the ignorance and carnality of
those Sadducees compel Jesus to talk of carnal things as well as
they, or make his words false ? It was a business riOt unknown to
Jesus, to lead people out of their infeiior care ar.d gross conceptions,
into thmgs spiritual. So did he with Kicodemus, whom he led im^^
Tuediately to the subject of being born of theSpiiil; a subject of

NOT OF CHRIST. 309

which Nicodemus had never thought or heard before, and by no
means adu'cct reply to the proposition which he had made.

In like manner he dealt with Martha, on the occasion of the death
and resurrection of Lazarus. -" Jesus saith to her, thy brother shall
" rise again. Martha saith to him, I know that he shall rise again in
" the resurrection at the last day. Jesus saith to her, I am the re-
*' surrection and the life ; he (hat believeth on me, though he were
" dead yet shall he live ; and whosoever liveth and believeth in me
" shall never die." (Jno. 1 1. 24, 25, 26.) Martha believed the re-
surrection, the Sadducees did not, but her conceptions of its nature
accorded with theirs. But Jesus availed himself of the opportunity
to lead her into something of its true nature, showing it to be a spi-
ritual work, and that he is the resurrection and the lite ; so that to be
in him is to be in the resurrection and in the life so as never to die.
Now notwithstanding that Martha, in wiiat she stated, had respect to
literal death and literal resurrection, the answer of Jesus related ul-
timately to neither ; for in that relation it w ouid be false, because it is
an uncontested truth, that believers in Christ die the common literal
death as well as others ; and Jesus well knew, tiiat even Lazarus
himself after being raised as an instance of his power and truth, was
subject to literal death as well as others. But in Christ shall all be
made alive; (1 Cor. 15. 22.) those who are truly in Christ who is
the resurrection and the life, are in the resurrection, and can die no
more.

These Sadducees it is true, proposed their question as it related to
men literally dead ; but the answer of Jesus was not confined to
these indiA'iduals, but included the subjects of the resurrection in
general ; it also excludes from marriage, those who are worthy of
the resurrection. The proposition therefore remains true. That the
children of God, or true followers of Christ, neither marry nor are
given in marriage ; for it cannot be denied that they are all account-
ed worthy.

The parallel texts in the other evangelists farther evince, that the
resurrection of which Christ here speaks, is not corporeal but spi-
ritual. Thvis Matthew, " In the resurreciior, (^observe, Christ is the
•' resurrection,) they neither marry, nor are given in man iage, (pre-
*' sent tense,) but are as tie angels of God in heaven." [22. 30.1 And
Mark ; " When they shall rise from the dead they neither marry,
" nor are given in marriage ; (present tense,) but ai-e as the angels
" which are in heaven." [12. 25.J As Christ is the resurrection and
the life, when any come into Christ they rise from the dead. " If
" then ye be risen with Christ, seek those things which are above."
[Col. 3. 1.]

Thus by comparing these parallel texts, it is evident, that to be in
the resurrection, to rise from the dead, and to be accounted worthv,
are one an^l the same thing ; for the three evangelists, speaking by
the same Spirit, use these different phrases in describing precisely
the same state ; which could not be true of any resuneclicn of the
body literally, but, is strictly applicable to that moral or spiritual

310 THE GENERATION

change, which is effected in the soul by becoming one vrith ChrisVii
the Spirit, and so passing from death to life. Add to this, that Luke's
account expressly limits the resurrection here intended to that by
which its subjects become children of God. " They are the cbil-
*' dren of God, being the children of the resurrection." Here the
resurrection is stated as the medium whereby they become children
of God, whicii is confessedly no other than receiving Christ and be^
ing made aiive in him.

To prove that the resurrection here intended is incompatible with
remaining in the tabernacle, and therefore that this, scripture teaches
nothing contrary to christian'; marrying like the rest of the world,
some avail tliemselves of this argument. That the characteristic
terms used in describing those ivho do not marry, are such as cannot
be a/jpUed to men on th* earth. Such as, " A^eithcr can they die any
" more." But it has been already shown that this is applicable to all
those who are truly in Christ. Another part of their character is ;
" But are as the angels of God in heaven" or " For thexj are ecjuaL
" to the angels." Now query ; Is this any more than that for which
Christ taught his xlisciples to pray ? Thy kingdom come ; thy will
be done on earth as it is in heaven." This kingdom can be no other
than the kingdom or church of Christ on the earth, for to that the
prayer limits it : those therefore who are true members of Christ's
church on earth, are as the angels of God in heaven, for they do the
will of God on earth as it is done in heaven. And what do angels
more ? Besides ;

The nature of language is to be limited in a certain degree to the
subject under consideration when it is used. The subject in hand is
the resurrection, as it stands connected with marriage. In the first
place then ; I'liose who are in Christ, the resurrection and the life,
though they have once died in Adam are now where they can die no
more, and herein are equal to the angels. Also, Those who are in
Christ, are counted worthy to obtain that nuorld and the resurrection
from the dead, tlierefore they neither marry nor are given in mar-
riage, and are therefore as the angels of God in heaven, who do not
marry.

These things show, that the whole description of those who neither
marry nor are given in marriage, is strictly applicable to men on the
earth ; and though the language be too spiritual and heavenly for
those who are after the flesh, and therefore savor only the things of
the flesh, it is no wise inconsistent with the faith and feelings of those
v/ho •;ire in Christ Jesus, who walk not according to the flesh but ac-
cording to the Spiiit. They can ask no better condition, and they know-
that angels are incapable of any thing superior to being free from
the fetters of the flesh, the bondage of corruption, and doing the will
of God according to the order of Christ, " Cfivhom the whole family
" in heaven and in earth is .namrciy [Eph. 3. 15.^

An appeal to the learned. The Greek word used by Mark, which
the translators have rendered, " They shall rise" is the present of
tlie subjunctive mood. Now can any reason be assigned why the^

NOT OF CHRIST. 311

alioiild translate it, by a future tense, except to accommodate it to
their own understanding, being at the same time, ignorant of the im-
port of the text and the subject to which it related ? The phrase in
Luke, which is translated, " Shall be accounted vjorth,'" is a partici-
ple of the second indefinite, importing past tense, though impetfeet-
ly. On what principle could the translators make such a bold adven-
ture, as to render that phrase by a future verb, except the same ar-
bitrary determination to translate to their own views ? The literal
translation of the phrase used by Mark is, " When they rise ;" and
it properly expresses the situation of those who hear the gospel, with
respect to the resurrection; which, though it had never been per-
fected in any case, was then Avorking, and would be accomplished in
an increasing progressive succession. Thus the sentence will read ;
" For when they rise (that is, as fast as any rise,) from the dead, they
" neither marry, nor are given in marriage." The phrase used by
Luke, though used in a different tense, communicates the same infor-
mation, by a different form of expression. It may be translated,
" Those accounted worthy ;" or, in its connection, thus ; " But they
" who are (or have been) accounted worthy to obtain that M'orld and'
" the resurrection from the dead, (that is, as fast as any are accounted
« worthy, or come into the number of God's children, they) neither
" marry, nor are given in marriage." Thus the whole matter is ap-
plicable to those who keep the gospel on the earth ; as much as the
commission which Christ gave to his disciples, to preach the gospel
and to baptize those who should believe ; both of which, the believing
and baptizing, are expressed in the same tense, or division of time,
as the being accounted worthy ; " He that believeth, (or hath believ-
ed,) and is, (or hath been,) baptized, shall be saved " When the
people believed they were baptized ; and when they were baptized,
they received the promise of salvation, and began to be saved from-
that hour ; for they were baptized into Christ and into his death, or
baptized by the Spirit, as it is again written ; " After that ye believ-
" ed, (or having believed, the word being a participle, expressing
" the same division of time as above,) ye were sealed with that Holy
« Spirit of promise." [Eph. 2. IS.] So when the people are (or
have been) accounted worthy to obtain, they cease to marry in the
present tense.

A farther proof that marriage is inconsistent with chrisliarity, is
the saying of the apostle, " Now concerning the things whereof yo
" wrote unto me; It is good for a man not to touch a woman." [ 1 Cor..
7. l.j This point he hath treated at considerable length and in a
manner which appears to be little understood by professors in gene-
ral ; who in their appeals to it, seem to forget the proposition which
is laid down as the foundation point to be discussed and maintained,
that. It is good for a man not to touch a 7yownn,and to brild all tl.eir
arguments on the exceptions and permissions which are made to an-
swer cases of necessity and inability; and thus they subvert tie
whole of the apostle's meaning. It is expected of an honest writer,
that the proposition which he undertakes to defend will meet the ap-

312 THE GENERATION

probation of his own best judgment and so remain until he is convinc-
ed of the contrary. But the apostle was so far from giving up his
position, that he hath maintained it to the last, and confirmed it with
an appeal to his having the Spirit of God and that he spoke as one
who had obtained mercy of the Lord to be faithful. Accordingly, all
he hath said in favor of marriage or of living in natural generation by
those who were already married is on the principle of permission and
necessity, contrary to the desire of him who had the Spirit of God
and had obtained mercy of the Lord to be faithful.

" It is good for a man not to touch a woman. Nevertheless, to
avoid fornication," (or, but because of the fornications, 5ta 5f rof
■siopvua;, for the words to avoid, are net in the Greek, but for no other
cause, as to marry is not after Christ ; but for the reason offered ;)
" let every man have his own wife, and let every woman have her
" own husband." If those entersexual works must be carried on
let every one have his own, and not meddle with another. And in
the mean time let the best possible deportment be observed towards
each other. " Let the husband render unto the wife due benevo-
« lence ; and likewise also the wife to the husband. The wife hath
" not power of her own body, but the husband ; and likewise also the
*' husband hath not power of his own body, but the wife- (This is
« according to the law of marriage.) Defraud [or deprive] ye not
« one the other, except with consent for a time, that ye may give
« yourselves to fasting and prayer ; (for if ye touch wife or husband
« ye can neither fast nor pray in the Spirit. (See Exod. 19. 1 .5.) and
*' come together again that satan tempt you not through your incon-
« tinancv. But this I speak by perniission, (because of your cai'-
" nality and weakness in the faith, yc being unable to receive the un-
" mingled truth of Christ,) not of commandment. For 1 would that
« all men Avere even as I myself; but every man hath his proper gift
" of God, one after this manner and another after that." So that
some were able to bear a heavier and more perfect cross than others,
having received a greater gift of God according as they were better
able to exercise and improve it. Thus he gave to* every one accord-
ing to his ability to improve. And that this is the true meaning of
the apostle's words is proved by this, that the Spirit doth not contra-
dict itself; for to suppose as some have whimsically done that some
Tnen had received a gift of God to marry and some not, would con-
tradict the same Spirit in the apostle, saying, " I would that all men
« were even as I myself;" who confessedly was unmarried. " I say,
« therefore, to the unmarried and widows, I( is good for them if they
« abide even as I. But if (through the violence of their lusts and
« their lack of power in the Spirit of Christ) they cannot contain,
« let them marry : for it is better to marry than to burn." And thus
it is through the whole discourse, as every man of a discerning
Blind can see; the only countenance given to marriage is permission,
to avoid a greater evil, or, which is the same, through inevitable ne-
cessity. But he maintains his position, that It is good for a man vot
to touch a woman ; or wife, as the word is rendered every where els©-

NOT OF CHRIST. 313

in that di<>course ; neither is there any kind of reason for not render-
ing it tv'fc^ in tliis proposition, as wife and husband are the special
subjcct-;Tntter of the whole chapter. Accordingly in his last sen-
tence, after he had considered the matter through and on every side,
he hath confirmed his proposition, that the good inay is not to marry.
" But she (the widow| is happier if she so abide, after my juclgment :
" and I think also that I have the Spirit of God." If therefore Paul
was not mistaken — -if he was under the guidance of the Spirit of
God — if he understood the genuine Spirit of Christianity — if his
writings have any validity on this subject, it is not good, it is not ac~
cording to genuine Christianity for a man to touch a woman, or a
woman a man, in the line of marriage of its works. But the apos'le
did not enjoin it on them ahsolutely to abstain, but urged it as far as
they were able to bear, and left them to make their own choice fer
the time being, after having shown them what is the best way.

Neither were they who married absolutely disowned nor excluded
from the number of believers, in that day, although t'.^cy were not
able to come into that close spiritual and pure unio.i witii the unmar-
ried, and suffered many disadvantages- for the ti.nc being, and also
must finally come to that point, bearing a full and perfect cross bc'
fore they could find full redemption. Hence he urges them with
great earnestness, and yet with that tenderness and foibearance which
their situation required. They were just ca;l:d and i'kely most of
them out of heathenism. They were yet carnal and walked as men ;
[l Cor. 3. 3.] and it became necessary to deal with them as they
were able to bear, to feed them with milk and not v/ith strong meat.
" Now; conceiving virgins, I have no commandment of the Lord,
" yet I give my judgment, as one that hath obtained mercy of the
" Lord to be faithful, I suppose, therefore, that this is good for the
" present distress, [or, cvayxriv^ necessity,] I say, that it is good for a
« man so to be. Art thou (already) bound to a wife ? seek not to be
" loosed, (for the present. But) Art thou loosed from a wife seek not
" a wife, ;^but being free remain even as I, and thou wilt find thy ad-
" vantage in so doing.) But and if thou marry, thou hast not sinned ;
" and if a virgin marry she hath not sinned :" for sin is the trans-
" gression of the law, and there is no commandment to not marry;
abstinence is only a matter of faith in Christ. This is qviite an ac-
commodating expression, to ameliorate the edge of truth, in tender-
ness to those who were not able to digest sound doctrine in its naked
simplicity. It was also well calculated to prevent conteriticns and
evil surmisings against each other, to which the Corinthians were
Tery subject. In this view we may consider manv of his exnrcs-
sions, and amongst others, that in the epistle to the Hebrews ; " Mar-
" riageis honorable in all, and the bed undefiled." [12. 4.j A say-
ing which cannot apply to any except those who f-xithfilly abstain
from the flesh. A short saying dropped, in an unconnected dress>
to relieve from difficulty : Lest they who were unmarried should
surmise evil against those who were married, as though they cor-
i'Lipted the faith of the gospel. He could say thus far ; It is honor*

R 2

Sl-t tHE GENERATION

able in all ; cast no disgrace upon them. But he adc's ; " Nevcr-
" theless, such shall have trouble in[or 0?.(4-iv -rj; trapxt tribulation bylthe
"flesh ; (being plagued by its lusis; because by the law cf niariia<^'-e
" they have not power over their own bodies being boui.d to others
'■ by the flesh :} but 1 spare you. (Having said as iar as ye can well
" bear.) " But ( I must do my duty, threibre,) this I say, brethren,
" the time is short : it remaineth, tliat both they that Lave wives be
" as though they had noiie ; and they that weep as though they wept
" not ; and tl-.ey that rejoice, as though they rejoiced i.ot ; and they-
" that buy, as though they possessed not; and they th.at use this
" world, as not abusing it : for the fashion of this world passeth
"away." AH these customs of the woi id therefore must cease ia
the church.

In vain do men plead that these thirgs relate to the state of chris-
tians after the dissolution of the body, or uatiiiai death, because in
that state there is no kind of evidence that they will cither buy or
use this world, or that they will liave wives to be as though they ha<J
none. Besides, the reason of this state of things is not because we
go out of the world but because its fashion or form passeth away.
In vain do they alledge that the distress, which made it most proper
to omit marriage v.as the persecution which lay on the churcl), mak-
ing the times difficult ; for had that been the distress the time might
have come when they migltt marry with more convei icnce. But
instead of that the only prospect he lays before them i.s, that the
time was fast approaching when all such things would enti- eiy cease.
The distress therefore, or necessity, was on the other side. They
were so lost in the flesh, and had so little power over it, that he found
a necessity to leave those who had wives to live in that order fcr the
time being. " Ait thou bound to a wife ? seek not to be Iccsed ;'*
and only to entreat of those who were not raanied to remain in tl at
state. " Art thou loosed from a wife .'' seek not a v.'ife." And that
only by request as they could bear no more. But his care for them,
seeing tne danger to which they v.^ere exposed, holds him to expos-
tulate with them yet more, and show them still fartl er the advantages
of the single life. " But I would have you without carefviness.
" [Or free from perplexing cares, afj.^ny.vov^, which is a state in-
" compatible with the married life, for] He tl.at is unmarried careth
" for the things that belong to the Lord, how he may please the Lord.
« But he that is married careth for tlie things of the \Acild, low he
" may please his wife. There is chfl'erence also between a wife ard
" a virgin. The unmarried woman careth for the things of the Loid
" that she may be holy both in body and in spiiit, (a pii\ilege inccni-
" patiblc with the married life, else why nc-: the married woman hav»
" it also ?"! but she that is married careth for the things of the world,
" bow she may please her husband. And this I say fcr your own
" profit, (or convenience, frcni the convicticn of its tiuth and prcpri-
" cty, with great tenderness,) not that I may cast a snare uj.cn you,
" (or bring you under any unnecessary trial or sufferings,) but fcr that
" whicli is cymely (and suitable to the life of a christian) and happily

NOT OF CHRIST. 515

■<* corresponding 'with the Lord itvrtpciSpov tu> rx'pKd"] without (cifer-
« ing any thing by) violence ;" as 1 ^vould much rather gain you to the
best way, by inviting -motives than by violent means. Observe ; the.
words, That ije maij attend ufio?i the Lord^ are a forced translation
%vithout any regular foundation in the Greek. " But (he still gives
" permission in case of real necessity,} if any man think tlsat he be-
" haveth himself uncomely toward his virgin, if she pass the flower
" of her age, and need so require, let him do what he will (marry or
•* not,) he sinneth not; let them marry," (if they concludq».that is
best.) " Nevertheless he that standeth stedfast in his heart, having no
*' necessity (t!ie word translated distress above) but hath power over his
" own will, and hath so decreed in his lieart that he v/ill keep his vir-
" gin, (and let her remain in virginity) doeth well. Sothen, hethatgiveth
" in marriage (when imperious necessity requireth it) doeth well ; but
*' he that giveth not in marriage (where the necessity is not imperious)
*' doeth better." So that, after considering the subject through and on
every hand, he hath maintained his position, that " It is good for a
*' man not to touch a woman." Add to these things, that marriage
is entirely a matter of law and not of Christianity, those therefore who
marry, being ] fofesscd christians, are under the law aiid serve ano-
ther than Christ. " The Avife is bound by the law (not by the gospel)
♦' as long as her husband liveth ; but if her husband he dead, (or h.ath
" fallen on, sleep, xotu>;5/;,) she is at liberty, (according to the same
*' law,) to be married to v/hom she will ; only in ths Lord." Let
her at least observe this caution ; and submit thus far to the gospel.
For if those who made any profession of Christianity would marry at
all, it was best not to marry with infidels, lest they should be entirely
lost, but to keep as near the mark as possible until the day of greater
power should come. But still it was better not to marry at all ;
:therefore he adds ; " But she is happier if she so al)ide, after my
<' judgment : and I think also that I have the Spirit of God."

But cf*. before stated, those who married were not v/holly rejected,
but left to keep their own order in the outer court. What was cer-
tainly required of every one, was to keep faithfully that which he
professed. For although there was no finished salvation or perfect
justification to be obtained in living according to the course of this
world, or in a married life, yet some were acknowledged as believers
in the outer court, who lived in that manner, while others bore c. full
cross against the flesh, and composed the inner court, or tem])le.
And not unlikely some even at Corinth ; for it is quite a reasonable
conclusion that some would be found so far devoted to Chiist a: d his
beloved apostle as to feel the propriety of yielding to his great anxi-
ety for their spiritual advantages, and of living as he lived ; when he
-said, I would that all men were even as I myself — Art thou loosed
from a wife ; seek not a wife — and, I would have you without care-
fulness. And a still clearer proof of these two orders of belieVers,
as well as that marriage, in no respect belongs to the faith of Chiist
or the life of a christian, is found in the apostle's words to Timothy.
^f 1 Epist. 5, 9, &c.] " Let not a widow be taken into the number
**■ under three score years old, having been the wife of one manj (not

SI6 tHE GENERATION

" twice married) well reported of for good works : if she harp
" brought up children, if she have lodged strangers, if she have
" washed the saint's feet, if she have relieved the afflicted, if she have
" diligently followed every good work." Novs' this could not be
merely the number of widows to be maintained by the church ; for
it Vv'ould be too poor a reason for not taking in one who was in need,
that she was not sixty years old, or that in the days of her ignorance
of Christ she had been a wife to two husbands. But the following
words show plainly who were the number ; They whose faith >vas rot
to marry but to live in continence and virgin purity after the exam-
ple of Christ and his apostles. Which faith any one wlio professed
it, would necessarily violate and give an occasion to the adversary to
reproach the profession, by marrying, or showing any such inclina-
tion. " But the younger widows reiuse: for when they have begun
*' to wax wanton against Christ they are M'illir^ to marry ; [yafieir
" OtXovgi.v'^ having damnation because they have cast off their first
*' faith." Those passions therefore which incline people to marry,
especially in those who profess to follow Christ bearing a full cross,
are ivaiHonnese against Christ. Else why not be willing to marry
without waxing wanton against Christ ? And why not marry without
casting off their first faith, if that first faith had not been contrary to
■jnarrying ? And why have damnaticn because they cast off their
first faith, if that first faith had been unnecessary or improper ? For
who can be condemned by the truth for doing what is right? Not
one. No solid arguments can be offered against this reasoning, or in
support of marriage as being consistent with pure Christianity. Ai^.d
when they became willing to marry, having cast off their first faith,
they were exposed to run into greater evils than those who never
pretended to any such faith ; " And whhal they learn to be idle, wan-
" dering about from house to house, and not only idle, but tattler^
" also, and busybodies, speaking things which they ought nc > I will,
" therefore, (to avoid thp extravagant and greater evils,) that the
*' younger widows marry, ("there is no authority in the Greek text for
*' the term ivcmcn, it not being in'thc text, which is exclusively of w?'-
*' clomsjj bear children, guide the house, (or family, in a manner »uit-
*' able to that order which they are able to keep,) give nc:)e occasion
" to the adveisary to speak reproachfully," (by acting contrary to
what they have professed, or marrying after coming into the number
of those who profess a contrary faith.) " For scrrje have already tern-
" ed aside afxr satan," havhig consented to nxarry after professing'
to be of that number, Which is the tvue church, bearing a full cross,
therefore receive no more of them except the aged and pious charac-
ters above described. And as for the younger, " If ai'sy man or wo~
" man that l:elieveth have widows, let them relieve them, and let not
" tl'c church be chargecl ; that it may relieve them th.at are widows
« indeed." " Now, she that is a widow indeed, and desolate, trustcth
" in God, and ccntinu.eth in supplications and prayers night and day,
" But she, that liveth in pleasure, is dead while slic liveth." Now it
could be no ground of reproach to a church who have no faith tha;

NOT OF CHRIST. 317

jmarriage is contrary to genuine Christianity for one of their young
widows to marry, because in so doing she would violate no profession
of faith, and might thereby relieve the church of expenses, if she hud
to be maintained.

The reason therefore that the apostle gave counsel for the young
widows to marry is clearly to avoid more distressing evils — It is also
evident, all who wei-e in that day called believers did not keep tns
faith iu a full cross, as did the apostles and some others who were iiu.; e
properly the churgh — and finally that marrying or living in the woii^s
thereof is inconsistent with the life of the true followers of Chiist.

CHAPTER IX.

Marriage a civil right and carnal relation of the world, therefore
doth not belong to the church cj" Christ,

THAT the children of this world, distinctly from the followers
of Christ, should mari-y, is quite natural. And this shows what mar-
riage is, and to what cb.ss it belongs ; that it is a civil right and civil
institution, propei-ly belonging to the citizens of the woi'ld, and there-
fore the privilege of every man who chooses to use it.

That it properly belongs to the civil department is not only proved
by the doctrine of Christ, but acknowledged and confirmed by the
usage of civil governments, who constantly assume tlie sole pov/er
of regulating marriage among all classes of people, determining vrho
may perform the cei'emony and who may not, who may be married
;ind who may not, and annexing penalties on those who transgresslthe
prescribed limitations. And this is the case, not only in those go-
vernments who usurp an authority over the ocnscience, but in those
wiser and more happy governments, who declare, as being part of
jtheir constitution, or bill of rights, That no civil power hath, or can
have, any right to control or at all to interfere with the rights of con-
science.

Thus the civil department supports this position, That marriagq is
?i civil right and civil institution, and maintains its prerogative in it.
And professors of Christianity also ackno\\ ledge tl-is prerogative, '.pe-
ingall careful to regulate their marriages according to the liniitati'.i)ns
prescribed by law. j

The act also of marrying, which is only a ceremonious rite, is pifo-
perly of a civil nature; for, notwithstanding the civil department, Wt
least in free governments, leaves every class of people, or every in-
dividual, to his own choice, in what manner to perform it, it is nevcr-
thele.ss the confirming and guarantying of a civil right, between tne
parties, and he or they who officiate therein, do it by the sanction of thp
civil dei^artment, and are thereby properly civil officers. Certain (|f
the ministerial order have had light to see into this so far, as to havb
seiious reflections about giving up the business of marrying peoplcL
(thus far at least in oru-^ of ii)y acquaintance,) but the next naturcli

SI a MARRIAGE

conscqtience i?, that provided it is improper for a preacher of the
gospei to marry others, it is also improper for him to be married :
but this is too crossing to the flesh, to be sanctioned by the example of
tiiOse who prefer the flesh to the Spirit.

Marriage being the privilege of all people who choose to use it,
no oiie man, or association of men, have any right to forbid or require
any one to marry : in this respect every man's faith is his law ; if he
marry, he shall depiive no other man or people of their equal civil
lights, and if not, it remains the same. If therefore any man choose
to marry, and so he of the children of this world, none have any light
to forbid him : his faith is his lav/. And on the other hand, if any one
choose to omit mariying, that he may follow Christ in the regenera-
tion, (every one knows this is not contrary to the example of Christ,)
and be counted worthy to obtain that •^vorld and the resurrection from
the dead, none have any right to interfere or control him, or on that
account to interi'upt him in the use of any other civil right or privi-
lege : his faith is his law. It is an evident truth, that no one, by
ci>iitting the use or enjoyment of any civil right, gives any just occa-
sion to be deprived of another. For instance ; The poa-aessing of
landed property is a civil right ; but should any man or people be-
lieve it contrary to the Spirit of Christianity to hold personal or pri-
vate landed property, and so refuse to do it, for conscience' sake,
>i'oulditbe presumed that, on that account, he could justly be de-
prived of the liberty of worshiping God according to his own faith,
■which is a civil and natural right, or of buying ar.d selling common
property, which is a civil and natural light, or even of marrying,
Vi'bich is also a civil and natural right? 1 trow not.

^Butthe unquestionable privilege of all men, according to the very
nature of their civil rights, to marry and be of the childien of this
wo ,'ld, can never introduce a civil right or civil institution, into the
church of Christ, or incorporate it with his law and order. Neither
can that or any other reason make it criminal or unchristian, in the
charch arid ministers of Christ, who preach by commission from him,
to riiaintain that marrying or living in that order according to the
ccr.rse of this world, is contrary to the faith and order of Christ, or
1o require, by the faith of Christ, not by civil authority, that all those
V ho unite with them and profess to be of the body of Christ, consci-
entiously and scrupulously abstain from every thing of that nature.
It is just for a man to profess to be what he is. Each man is left to
his own choice, whether he will follow Christ or the world, and at
li'jcrty to act his own faith ; but no man's faith or choice, can alter
t'lc faith and order of Christ ; it may and must finally determine the
nan's own condition, but the faith of Chiist must remain inviolable ;
■\/hich whosoever posscsscth, is counted worthy to obtain that world
:.rd the resurrection from the dead, and those accounted worthy nei-
t.hjer marry nor arc given in marriage.

No matter what any man prcfesseth, as belonging to the faith of
Christ or worship of God, which doth not interfere with the rights of
•jthers, so as to be any just cause of grievance, no civil or arbitrary

. A CIVIL RIGHT. Sl?^

power hath any right to molest liim ; but to require the people or
ministers of Christ, prcachintj under commissi(jn from hirn, to ac-
knowledge as belonging to the faith or work of Christ, any thing or
every thing which any man should propose, as agreeable to Lini, cr
to cede any part of the fii Ti or doctrine of Christ, or which tl.ey
preach as by commission from him, to acccmmodaie the gospel tes-
timony to the feelings or choice of others, is in effect to give eveiy
man the pre-eminenceovt-r Chiist, and subjugate the gospel testimo-
ny to the will c'f man. Whatever therefore belongs to the gospel of
Christ, his church, not only have a right, but are under the most sc -
lemn obligation to God to maintain ; and if any man or people hoid
errors, and call them truth, arguments according to scripture and
sound reason, or t!ie gift and power of God in the Spirit of the gos-
pel of Christ, are the only justifiable weapons with which to oppose
said errorists ; and these the faithful liave a right to ply with freedom.

No man can serve two masters — Tiie flesh lusteth against the Spi-
rit, and the Spirit against the flesh; and these are contrary the one
to the other. " He that soweth to the flesli, shall of the flesh reap
♦' corruption ; and he that soweth to the Spirit, shall of the Spirit
" reap life everlasting." Thus every man hath to make choice for
himself, and be rewarded accordingly.

If marriage be not a civil right and free to all citizens, or if it be
a christian institution, none but christians have any right to it. But
on the contrary, if it be a civil right and civil institution, which few if
any will deny, it is no part of the chiislian iaith or economy, unless
introduced by the author of Christianity, 'which it hath not been, but
expressly excluded, as hath been shown. It may then be inquired
with the utmost propriety ; AVhat authority or pretence have any
who profess Christianity, to introduce into the church, a civil institu-
tion, or ceremony, which Christ hath not required at their hand ?
Who have a right to require any class of professed christians, to use
atiy civil right, which they consider improper for them and inconsist-
ent wifh their calling ? What power hath any right to assume the
prerogative over the consciences of any class of professed christians,
to subject them to inconveniences or deprive them of their civil
rights, because they choose to omit one or more, as being inconsisi-
ent with their calling, while at the same time,tliey leave ail people to
an equal freedom of choice, and neither usurp nor claim any autho-
rity or influence over any individuals contiary to their own faith ar.d
choice ? If therefore any people, tor the sake of following Christ
more perfectly, choose not to marry, or if married, choose rot to
live after the flesh, because they believe such a life to be inconsistent
with the faith and order of Christ, "n the mean time considering and
maintaining it a matter of free choice and faith with all otheis, ac-
cording to their natural and civil rights, whether to be one with thera
or not. On what foundation of justice, or according to the free and
happy principles of American government, can they be aocui^ed or
subjected to oppressions or g;rievances by giving their opposers legal

320 MARRIAGE

advantaf^e ag'ainst them ? as Imth been attempted by sotdc, who savor
the spii it, not of Christ, but of ^nd-christ, in i.is European tyianny.

An additional and very striking- proof that niui/iar^s doth not be-
long to tiic church of Christ but is entirely of the v^rld is contair.ed
in the itJeasures taken by the apostates in the latter tines to establish
their reputation, and perhaps their hope as christians. " New tne-
" Spirit speaketh expressly that in the latter times ctutala shall apos-
^' tatize from the faith, yielding izspoaizovtsc;'] toseducirig spiiits [or
" c^'£^)l'.c^5^ rtXaj/otc, erroneous spirits,! and doctrines of demons, who
" speak lies in hypoci-isy [or through the hypocrisy of liars,] who
" have tl^eir own consciences seared as v^^ith a hot iron, who forbid to
" marry, (and require or command) to obstain from meats which God
" i'^ath created to be received with thanksgiving of those who believe
" and know the truth " (1 Tim. 4. I, &c.) A material point in affect-
ing a well concerted plan of forgery is to retain all the most noted
and conspicuous char.acters of the true. When therefore the anti-
christian church prevailed, having lost the true Spirit of Christ, and
having for t'r.at reason no longer any power over the spirit of the
v.orid, and their members being all can ied away with the lust of con-
cupiscence, so as to lose every appearance of the followers of Christ,
and the reputed church or rather chief bishop now reigning with ab-
solute power, nothing appeared more eligible or better calculated to
maintain some resenibiancc of the christian church, than to forbid
to marry, and to require to abstain from meats, or to keep fasts,
which was also a practice of the anchicnt church, that tney might
restrain by the force or energy of law, these passiors which they had
no longer any pov/er of the Spirit to crucify. But as the apostles
bore with many in a certain degree and acknowledged them as be-
lievers, though in a more distaiit relation as the cute i ccurt, and they
only abstained from marriage and the works of the flesh entirely,
who lived in the first order as did the ape sties ai;d ethers who were;
the true church in that day, so the law prohibiting marriage extend-
ed only to the foremost class of professors, to the whole of the
priesthood, to v/hichthey are bound by law, who undertake to liveia
that order, and also by oath, with all the rest of the monastic order.
Thus arbitrary measures became substitutes for the faith and Spirit
of Christ since these have been lost, to preserve as much as possible,
the resemblance of the christian church. These things having taken
place early in tj.e apostacy while the order of the church of Chiist
was yet known, are a striking proof that marriage hath no part in
that ch\uxh, but is of the world. The following Extract from au
Epistolary Discussion on religion, between a Protestant and a Catho-
lic, which fell into my hands a few days after I had written the above
statement, elucidates and confirms it by the Catholic's own words.
In his reply to the Protestant, who compk.'.~.ed that the law of the
monastic orders was arbitrary and cruel, he saith; " The promoters
" of the disciplinary law that prescribes it, had undoubtedly acom-
" mendable intention : they wished them to be angels — like, who
« angelical functions exercise ; but considering its inconveniences.

A CIVIL RIGHT. S2i

« Uisy had better perhaps been ruled by St. Paul's doclrirre, satisfied
" with givin,£jitas a counsel, not as a command."

A proper understanding; of this siil)ject, at one stroke csonerate^i
tl\e people vyho refuse to marry for the sake of Christ and his croas,
from the charge oi forbidding to marry, inasmuch as wiiat they
teach and practise amounts to thii, That every thing ouglit to be
kept in its proper place and treated accoiding to its own order, so as
to stand or fall therewith. Or will any suppose thai lhi3 is to depart
from the faith of Christ, To do as he did, for the purpose of obedi-
ence to him ? Or is a man guilty of speaking lies in hypocrisy for
living up to what he believes and testifies is light f and not rather ho
who testiries one thing and practises another ? as ail those do who
profess to be of the family of Christ, and to follow him in the Spirit,
while they live after the flesh, according to the fir^ Adam, marrying
and giving in marriage, as it is written of that order, Triey tivain shell
be OTIS Jlcsh. Or do a people forbid to marry, or intrude on ti.e
rights of others, by testifying that marriage doth not belong to the
followers of Christ, and living according to that testimony, declaring
ail the time, that ic is a matter of pure faith, without force or com-
mandment, in every one who chooses to walk in that order? If this
b;; the case, by parity of reason, whatever any people profess, be it
false or true, and maintain it to be necessary to chri>itianity, iivin;'-
accordingly, they by so doing, forbid all others to practise ccntrarv
to that profession, and thus the faith of Christ is turned into a law of
commandments, contrary to the whole nature and plan of gospel in-
vitation— Whosoever will, Let him. For let trnth be -what it may,
those who are christians indeed must have it, not only in profession
but possession, holding the truth in righteoiisncss, and according to
the aforesaid conception of forbidding, they nccessaiily foibid ail
others to deviate from them, even those who make no pretentions to
Christianity, as well as these who dilTer from them in the profession
of it.

It will be granted on the principle of equal lights, that all orders
of professed christians, have a right to institute their own oider of
worship, or to speak more consistently with giving Christ the pre-
eminence, to learn of him what is the true worship of God, and tcy
require all who undertake to be of that body, and of the same faith
with them, to live according to that faith, otherwdse to not pretend to
be of them. Those therefore whose faith is not to marry or live af-
ter the course of this world, because of its being contrary to the
faith and order of Christ, have an iudisputable right to require all
those who profess their faith and desire to be joined Avitli them, to
live according to that faitli, and to abstain from every thing contrary
thereto, or else not pretend to be of that people. And this is per-
fectly consistent with the faith and law of Clirist, as well as the ut-
most natural freedom of every man's conscience. Neither lias it any
relation to the forbidding of others to do vrhat they in substance prac-
tised themselves, or enjoining on others that abstinence and seif-dc-
uial wliieh they themselves did not keep ; to wluch may be added as

s. 2.

^2- MARRIAGE

contained in thai ibvbickling, the subverting of the Spirit and faith of
the gospel, by undertaking to effect by arbitrary measures, what the}'
were unable to do by the faith of the gospel, having lost the Spirit
and power by apostatizing from the faith of Christ. " Speaking lies
" in hypocrisy, having their conscience seared with a hot iron, fcr-
« bidding to many." But when people live accordh,g to wi.at they
teach and profess, bearing a living testimony against ti)e fiesh and all
evil, they neither speak lies in hypocrisy, nor h.ave their conscience
seared.

Seeing that marriage is a civil right of the \;:orId and not a chris-
tian institution ; for professed christians to marry or claim it as their
province, involves, amongst other things, the following absurd prin-
ciples. In the first place, it reflects disgrace on the gospel of Christ
and charges God with affording only a scanty and insufficient portica
to its subjects ; and aUedging tlat the inheritance of God's people,
by the gospel, including the premise of the life that now is, and cf
that which is to come, is so unsatisfying, that it can be- made jnore
perfect by the addition of fleshly pleasures, tliey therefore count it
expedient. for the completion of their happiness to add the pittance
of pleasure which belongs to the world. Secondly ; It is an attempt
torch the world of the pittance of inheritance Avhich is allowed to
them, as it is said, the fatness of the earth shall be thy portion, but
not of heaven, and thus claim, ungenerou'^ly, an inheritance which
is not theirs. Thirdly ; It is an attempt to serve tv.'o masters, Christ
and Adam., contrary to the express words of Ch.rist : {for Christ and
Adam arc not one;) to serve Adam by doing his work, multiplying
and replenishing the earth, or propagating the people of the world'
while presuming to serve Christ, whom the world hateth.

Now Christ is of the Father and not of the world ; fo,-if he were
of th.e v.oild it would love him. And if his people were of the
yvorld it wonk! love them ; but according to his own v. ords, tliey are
not of tiie world even as he is not" of the world, and therefore the
world hateth them. As really therefore, and as correctly, as Jcsns-
Christ is not of the Avorld, but of the Father, so really and correctly
are l)is people, the chiidi'en of God, not of the world, but of ti.c Fa-
ther, being hern, not of blood, nor of the will of the fiesh, rov of the-
will of man, but of God. Jesus Christ is the first, the foundation on
which others are built, the head of the body, to whom his people are
joined in one hotly and one Spirit, and are therefore no more of tl.ti?:
first fath.er Adam, but have renounced him ar.d all relation to him,
and are of God, the Father of our Lord Jesus Christ.

But the pressing, heavy objection with the advocates for christians
marrying, comes in the following train; That those who maintain
that marriage is inconsistent with the faith of Cluist, by so doings ex-
clude all who differ from them, from the salvation of Christ, and
thus condemn the whole world, except themselves. Let this < cnse-
quence be granted for a moment ; does that prove the testimony
false, or that those who bear it prohibit others from living' according
to their own faith ? Or was Noah in an-error, when By faith being

A CIVIL RIGHT. 323

warned of God, of things not seen as yet, he was moved with fear,
and prepared an ark to the saving of his house ; by the which he
'Condemned tlie world, and became heir of the righteousness which
is by faith ? Had the testimony of Noah been false, wliat injury
could it have done the people ? Those who had no faith at all in him,
no doubt, made themselves easy. In like manner t!ie testimony of
those who have the faith of Christ's second appearing, if not true,
needeth not disturb any, because none are required to obey it, con-
trary to their own faith. I'he great uneasiness therefore and vigor-
ous opposition to said testimony, must spring mainly from the e\i-
dence and conviction of its truth, especially in those who know what
it is, and still oppose.

If Christianity must not be professed in that order or to that degrecj
that it will condemn the world, it cannot exist on the earth ; for
Chi-ist is not of the world, and the world hate him, becaiise he testi-
fies 10 the world, that thei^ works are evil ; and if they have hated
him they will hate his followers also, for as he is not of the world,
even so they are not of the world. And this is their testimony;
" We know that we are of God, and the whole world lieth in wicked-
" ness." [1 Jno. 5. IQ.J Christianity therefore and truth condemn
the world ; not men, by their ov/n power or holiness, or by any thing
whiqh they can arrogate to themselves, but the faith and work of
Christ v.'hich they possess, and the testimony of truth vv'hich they
bear. And this condemnation is not for the injury of mankind ; it is
really necesrary that men be condemned by the truth as it is in Jesus;
for unless condemned by it, they will never seek or obtam justifica-
tion and life in faith and obedience to it. This condemnation there-
fore is not final to any except those who make it so by disobedience ;
but perseverance in disobedience during the accepted time and day
of salvation, which none know how soon will end as to them, must
prove final condemnation. Once more ;

It is alledged, that to testify that marriage or living after the course
of the world is not after Chi'ist, implies forbidding to marry, because
those who testify it, maintain they do it according to the m.ind of God,
and by comiiiisiion from him. Therefore, say the adversaries, these
people forbid to marry by the authority of God. I have already
opened tiiis matter, and answered this objection. But why cannot
people understand, that these people allcdge no commission from
God, to require any to submit to their testimony, contrary lo
their own faith and consequent choice, always declaring it a matter of
the most free choice with every one whether to follow Christ or not?
There is no arbitrary force or conjpulsion in the gospel nnnistry.
Christ's people are a ivllling jieople in the day of his power. [Psm.
1 10. 3.1 Proba!)ly no word in the Hebrew language, could more
amply express the uncompelled, fair and deliberate choice of a people,
than that v.hich is here translated vAlling. And though every one Avho
makes choice of the gospel, is compelled, or rather constrained and
engaged by motive, contrary to his fallen nature, his choice is in the
event most free.

s:.i MARRIAGE

Yea, raithtbc di^pv'.tevj ye say people niay act iLcir faith, but ye
maintalii that cut of the faith which ye have, no r.ian can be saved.
Vv'hat then ? Must any people renounce their faith to please others ?
lor why is my liberty judged of another man's conscience ? Or
Hiust the cvoos and self-denial of Christ be removed out of his g^ospel,
that it may be adapted to the levers of pleasure ? Is the way of
Christ too straight ? or must it be widened to procure the carnal mind
and the order of the ilesh, admittance into heaven ? Is any thin!:^
under tlie heavens m.ore reasonable or just, than that every man
should iiave his free choice, when the ccnscqiienccs on each hand,
are laid before him ? Those who are offended with believers in
Christ's second apperaing, for renouncing the first Adam and his
v/orks, if they believe there is salvation for them in Adam, let them
cleave to him. But as we~ believe that Christ, and none else, is the
salvation of God to us, let us at least have the privilege of cleaving
to him. It is our unshaken faith that in Adam, or any whei'e one
side of the faith of Christ, salvation is not known.

I have looked ; my spirit hath inquired ; Is there no access to the
children of the flesh, wlio dote on the perishing and polluted fancic*
of the earth, as if there were no better inheritance ? But can that
old serpent, called the devil and satan, be convinced of the propriety,
and subjected to the duty of obeying God ? They are his children
and he is their father and governor. They have no room for God in
all they do. But if the serpent canrjot be convinced of th.e proprie-
ty, or subjected to the duty of obeying God, the v.-isdcm of God is
able to supplant him, and will do it, and the power of God in the
gospel is able to overthrow and dispossess him, and to redeem his
subjects from liis slavery into the glorious liberty of the sons of God,
ihat theyviay inherit substance. And the work is begun Avbich will
efrcctuaily dethrone the old serpent, and bring those who willingly
yicld obedience to him now, and contemptuously r.egiect and spurn
at salvation by the cross of Christ, to beg with remorse af heart and
bitterness of spirit, for an interest and a piivilcge in the same gospel
whi>:h they now despise, and those who come not tco Jatc, to be hum-
ble, contrite and tliankful when they are admitted.

Thofie who arc determined on the pleasures of the fieiili, at the
risk of salvation, i»ave th.eir liberty to proceed accordingly ; and those
w bo arc determined on salvation, at the expense of all, according to
the doctrine of Christ, arc not going to put themselves out of the
V ay because of a testimony against the flesh, or against christians
marrying. They have respect to the recompense of reward, and are
not afraid of being losers by giving up all for Christ. They receive
fuith in God ard in his promise. TLat no good tlnrii^ ivill he with-
hold from them that 'Walk v/iriffhtly.

These who know the way of God and keep it, are able to talk IRvc
the people of Gcd ; " W^ know that we are ol Gcd, and the whole
vvorld litth in wickedness;" [n ra crei-jjpco, in the wicked (,nc]. ''Wc
"are of Gcd: he that knoyeth Gcd heaitth us; he that is not of
«' God heareih fxt v.s. Hcrcbij know we the Spirit of truth and the

A CIVIL RIGHT. 325

*' spiiit of error." Those wlio cannot adopt such language, are
their own Avitrxsses, that they lack an unshaken confidence that they
know the truth and keep it.

There is one Chiist, therefore one way to the Father, one truth,
one life ; one faith, one body and one Spirit ; to pretend therefore to
be in t!ie way, aud in the ti-uth, and yet to believe tb.at others are in
the same way, who have a different faith, and consequently a diiferent
life, in matters of so great consequence as to cause a separation, is
too absurd to find a residence with" reasonable r.ien. But as it rc-
iTiains true timt the tree is known by its fri;it, and the true gospel in
best known b) tix fruits Avhich it must unfailingly bring forth Avhcr-
ever it is, let all those who would deal hotx-stiy with themselves
cease to contend about smaller matters, and no longer reject truth
for fear of the cross, but lay hold of that gospel which produces its
proper fruits — love, union, righteousness and peace.

CHAPTER X.

Christ's fiecjile not of this ivcrld.

TO bring this subject to a close, and to show as in one compen-
dious view the discriminating line- of separation between the church
of Christ and all ctliOr people, whether professors or not, the last
characteristic vvhich I shall here state, and the pre-eminent, in which
all others are included, is this. That his fieofile are not of thin luorUL
" Theij are not of the rjorUl even as I am not of the worLi."

It is generally granted in loose terms that the people, or church,
of Christ, are not of the woi'Id, but few consider in what respect ar.d
how distinguishably, they arc not of the world. The distinction is
viewed, or ccritcmplatcd, as being internal in the Spirit and there-
fore invisible, so that the people of God cannot be known, or distin-
guished by physical or merely iralurai men : as if an internal work
would not be clearly manifested by its \isible effects. " ^'hey are
" not of the ivorld even us I am not of the ivorlcl." As clear a line
of distinction therefore as there is between Christ and the world, so
clear is the same line of distinction between his church and the
world : for they do as he said ; Deny themselves,, tak^ up their cross
daily, and fcliovj A/w, in his footsteps where the world cannot go.
And this discriminating line is so manifest that the world can see it,
and discern the people of God from the world, and knoAV that they
are not of them or of their order, that they have put off the old man
with his deeds, and Lave forsaken the world for Christ's sake. No
matter if the world call them devils, or impostors and deceivers, as
they did their master, they know thsin, and can diorover that they
have gone away from them. They cannot always discover in every
c?sc, who will follow Christ to the end ; but they can observe the
course which people must take, to corae cut of the Vi-orld aud foUovy

226 CHRIST'S PEOPLE

Christ, or be his chosen. The •world can know the x-hurch of Christ
distinctly enough to sec that they are not of them, and to hate thera
for tiiat only reason, because they are not of the world. Thus they
hate his people as they hated him — ivithout a cause. " If the world
" hate you, ye know that it hated me before it hated you. If ye were
" of the woild, tlie world would love his own : but because ye arc
*' not of the Vvorld, but I have chosen you out of tlie world, therefore
« the world hateth you." [Jno. 15. 18, 19.]

Now it was not the man Jesus whom the world hated ; " For he
" increased in wisdom and stature, and in favor with God and man."
[Luk. 2. 52.] But they hated the doctrine of the cross ; so that
when he shoued the way of the cross they hated him for that — they
hated and reproached that God, even the Father who dwelt in him,
as it is written. The re/iroac/ws of them that reproached thee are
fallen upon me. Thus the world or the spirit of the world in all
iTicn hateth tiie cross of Christ because it is not of the world and re-
quireth those v.'ho would be saved to deny themselves, to cease from
their works as God did from his, to v.aik not according; to the ilesli or
vorks of the world, but according to the Spirit of God in Christ Je-
sus. In like manner, the world do not hate the men and women
who follow Christ, abstractedly, but they hate the Spirit and cross of
Christ : were it not for the cross, they could love them as well as
other people ; for take away the cross and all men would be of the
■world. The followers of Christ are courteous and comely in all
things were it not for the hated cross. But the spirit of the world
can never l)c reconciled with the cross of Christ, therefore the men
of the world can never have fcllov.ship with the people of God.

The church of God therefore have a living testimony, which is the
■word of God preached, and which draweth a discriminating line of
separation between them and the people of the world, so that not
only they can see it, but the world can see and feel the separation,
and hate the church of Christ. " I have given them thy word ; and
*' the world hath hated tl-.em, because they are not of the v.orld, even
*' as I am not of the world." [Jno. IT. 14.] The man therefore, or
the people of whatever name or denomination, however zealous or
bold in the profession of Christianity, and however great degrees of
power they may have experienced or witnessed, v/ho have not such
a living testimony in word and works, as to let the world see and
knov.' by their preaching and their lives, that they are not of the world,
but are called or cnosen out of the v/orld to follow Christ, fall short
of the mark of Chiis'^^'s church : in vain do men profess Christianity
v.ithout possessing the substance. Our God is a consuming' fire.

But on what principle are the church of Christ not of the world, as
really so as he is not of the world? In the first place ; Because
they hove rejected the first Adam, the father of the world, with all
his worl:s, pnd have pv.t on C'.iist, being all baptized by one Spirit
into one body, of which Ciiiist is the head. " Seeing that ye have
" init off the old man witli his deeds ; and have put on the new man,
" who is renewed in knowledge after the image of him that created
*' him." " For as many of you as have been baptized into Christ

NOT OF THIS WORLD. 32r

« have put on Christ. There is neither Jew nor Greek, there is
" neither bond nor free, there is neither male nor female : for yc are
« all one in Christ." [Col. 3. 9, 10. Gal. 3. 27, 28.] In the next
place ; They v/ho are baptized into Christ, or by the one Spirit into
the one body, of which he is the head and they the members, are
baptized into his death, and thus die, or become dead with him even
as he is dead or hath died. " Know ye not, that so many of us as
" were baptized into Jesus Christ were baptized into his death I
" Therefore we are buried with him by baptism into death." [Ro. 6.
S, 4.J Moreover ; the church of Clirist arc raised to Ufe in him atid
live with hitn even as he liveth. " For ye are dead, | or, a7tr-9avers,
" ye have died,] and your life is hid with Christ in God." '• Thcre-
" fore we are buried with him by baptism into death ; that like as^
*' Christ was raised up from the dead by the t>,jory of the Father,
" even so we also should walk in newness of life. For if we have
" been planted together in the Hkeness of his death, we shall be also
" in the likeness of his resurrection ; (having- the same death and
" resurrection with him ;) knowing this, that our old man is crucified
" with him, that the body of sin might be destroyed, that henccfoith
" we should not serve sin. For he that is dead, [dieth] is freed [is
" justified, 6f Stxatcorat] from sin. Now if we be dead, [avaOavnufv, have
" died,] with Christ, we believe that we shall also live widi him : know-
" ing that Christ being raised from the dead, dieth no mere; death hath
" no more dominion over him ; for in that he died, he died unto sia
" once ; but in that he liveth, he liveth unto God. I.ihewise reckon
" ye also yourselves to be dead indeed unto sin, but alive unto Gcd
" through JesusChiist ourLord." [Col. 3. 3. Ro. 6. 4, to II .] Thus the.
church of Christ are dead with him and alive with him so as to be
quite separated from the world ; and the world see and feel that iv is-
even so, and think it strange that they run not with them into tliC
same excess of riot, or same pursiiits, speaking evil of them and
hating them because they are not of the world even Christ Jesus is
not of the world.

But if Christ died to sin and liveth to Gcd, and his people do the
same, there can be no good reason v/hy the world should hate citi;er
him or them, or be at ail disaffected with them en that account. But
thf>y hate them as ti^.ey hated him — without a cause,- that is, without
any just cause. The world had a reason for hating him. Because,
said he, I tesiify of it that the nvorks thereof are evil. So it is Avith
his people. Could they die to sin and live to God, and pursue the
course of this world as other men do, that is, live as the -world do,
the world could not hate them. For said Jesus to his brethren who
did not believe on him ; " The world cannot hate you, hut me it
" hateth .;" and to his disciples ; " If ye were of the world, the
" world would love his own ; but because ye are not of the world,
" but I have chosen you out of the world tiierefore the world hateth
" you." And again ; " I have given them thy w^ord ; and the world
" hath hated them, hccause theij arc not of the luorld e-ven atf I am
'''- not of thr tvorld." [Jno. 7. 7. and 15. i-i. and 17. 19.] Thus it

328 CHRIST'S PEOPLE

is evident, that tlic separation betv/cen the world and the church of
Christ who are baptized into his death and wlio also live with him,
is effectual and real, and that the baptism with which they arc bap-
tized into Christ is an effectual vrork cutting them entiitiy off iiom
the world, and also manifest, so that the world perceive it and look
upon them who are thus baptized, or who take up their cress to fol-
low Christ and once become established m his faitj-j, as dead men.
jFoi' ye are dead, and your life is Ins hid tvifJi Christ in God.

The world follow their former conversation which they had of old,
walking after the course of the world, fulfilling the desires of the
■flesh and of the mind ; but the children of God, the cluirch of Chtist,
enter in with him into his rest, " By a new and living- way, which he
" hath consecrated for us thi'ough th.e veil, that is to say, his flesh."
" For we v/ho have believed do enter into rest." And again, "For he
" tliat hath entered into his rest (the rest in Christ according to
" God's promise to his people,) he also hath ceased frona his ov.n
" works as God did from his," [Heb. 10. 20. and 4. 3, 10.] If then
he hath ceased from his own works he doth not still practise them,
'i'he children of God therefore have rejected the former conversa-
tion, the manner of life which this world persue, and live anew life
with Christ in God, as he lived, and the world see it and hate them.
" But ye have not so learned Christ ; (to live as the world ;) if so be
<' that ye have heard him, and have been taught by him, as the truth
" is in Jesxis; that ye put off, concerning the former conversation, the
" old man which is corrupt according to the deceitful lusts ; and be
" renewed in the sph it of your mind; and that ye put on the new
" man, v.'hich after God is created in righteousness and true hoii-
" ness." [Eph. 4. 20 to 24. ] Thus as the scion which is to be gralt-
ed into another tree of a different kind, must be cut entirely off from
its original stock, before it can become one with the new, so must the
ciiiidren of Adam if they will be saved through Christ, be entirely
cut off from the fust Adam and become one with Christ so as to be
no more of the world even as he is not of the world.

Nov/, " The children of this world marry and are given in mar-
" viage: but those accounted worthy to obtain that world and the rc-
" surrcction from the dead (and undeniably God's children are ail
« accounted worthy, thpse therefore) neither marry nor are given in
"marriage: neither can they die any more ; (for having been once
« dead in Adam in whom all die, arid having died Vv'ith Christ they
<' have their life securely hid with him in God :) for they arc equal
" unto the angels ; (having the life of Christ which is equal to that
" of any angel ;) and are the children of God, being the children of
" the resurrection." [Luke 20. 24, 25, 2G."] The sum of this dis-
course is, that the world, or the children of this world m.arry and
are given in marriage, but the children of pod do not. For tl:e chil-
dren of this nv(jrld are set in contrast whh another class or character,
of people v.'ho neitlier marry nor are given in maniage ; and when
their character is fully developed, they arc found finally to be Lhe
children of God, being the children of the resurrection ; which rc:^

NOT OF THIS WORITD. S>-

jnirrection is set forth as the medium or principle by which thov be-
come children of God, and this can be none else than cominf^- into
Christ. For to as many as receive him to them he giveth power to
become the sons of God — He is the resurrection and tlie life. As
Christ Jesus therefore did not marry as the children of this world do,
neither took any participation in their peculiar works, so neither do
his church. And this is the centrical and radical point in which both
he and they are not of this world. Tiiis is the ground work of thi^
separating- line between Christ, including the whole church,, and the
world — in this centres that cross of Christ which the world i;atc, aiid
without which no man can be saved from sin.

And that this is the radical point in which Christ was dead to sin
and to the world, and his people dead with him, the words of the
apostle are plain and pointed. " Wherefore, if ye be dead with
" Christ from the rudiments of the ivorld, why, as though living in
*'• the world, are ye subject to ordinances :" Why submit yourselves
to those ordinances of vvhich I have been speaking which are a sha-
dow of things to come, v.-cak and beggarly elements imposed on
those who live after the flesh and were alive to the rudiments of
the world ? [Col. 2. 20.") The body or substance is of Christ ;
and, if ye be dead with him from the rudiments of the world, ye
have no need of these carnal ordinances; f jr ye arc complete in him.
Now the rudiments of any thing are the first principles, out of which
it springs and according to which it is continually supported or hath
its subsistence, as the first principles of a language, are called tlie ru-
diments of that language. Accordingly, the rudiments of tiie v/orld
arc its first principles, by irt-'hich it is continued through succcedin;'-
generations, and the place of the deceased is continually supplii.«t
with a multiplied increase. These rudiments are found in the order
and works of the generation among those who many and arc gircn
in marriage. These are the rudiments of the world, on which the
children of the world live, and wliich they pursue, and from which
Christ is deOjd and his people with him. These are the life of the
v/orld, which to forsake in the faith of Christ and to follow him,
renders a man dead and hateful as death to this world ; so that he is
no more of this world even as Christ is not of this world.

On this principle a man is dead and yet living, even as Christ liv-
ed, " Because, as he is so are we, in this world." [l Jno. 4. 19.1
" And if Christ be in you. the body is dead because of sin ;" (sin
is found to have its seat in its appropriate works, it is therefore devot-
ed to death with Christ, from all these works and their nature, that
the whole body of sin might be destroyed;) " but the spirit is life
" because of righteousness. But if the Spirit of him that raised up
" Jesus from the dead dwell in you, he that raised up Christ from
" the dead shall also auicken your mortal bodies by hi^ Spirit that
" dwelieth in you. (That they may be living temples for God while
'•' they remain.) Therefore, brethren we are debtors, not to the flesh,
^' to live after the flesh. For if ve live after the flesh vc shall die :

T i2

330 CHRIST'S PEOPLE

" but if ye through the Spirit do mortify the deeds of the body, ye
" shall live." [Ro. 8. 10 to 13.]

I am aware that it will be contended, that the only necessary dis-
criminating line between Christ and the world, or at least between his
church and the world, (for clearly as it is taught few seem to have
any conception that it is true, that they are not of the world even as
he is not of the world,) and that line by which they are not of the
world even as he is not of the world, consists in being obedient to
commanded duties and abstaining from all things unlav.iVd or express-
lyforbidden (or believing in Christ and having his righteousnes im-
puted to themand thus being entitled to a reward in heaven, accord-
ing to some,) but all in a perfect consistency with living in tlie works
of the first Adam, aa-if Christ and Adam were completely at one.
Thus, many profess to be dead with Christ from the rudiments of the
world, and are as continually and successfully employed as any of
the I children of the world in- pi'ocreating the living subjects of the.
world, by its own rudiments and in the fi'luess cf its spirit : for
their offspring are as corrupt as any others. Many profess to
have renounced the fust Adam, to have put him oil' and to liavc
come into Christ, to be baptized into his death and to live his liidden
life in God, and yet are from time to time, begetting and bringing
forth Adam's sens and daughters in all his fallen nature, as corrupt
as the children of the infidel world or the fruit of illegitim.ate inter-
course. And when they are asked for a reason to justify sucli works
in christians, they will directly appeal to the commandment or iaw
originally given to Adam, notwithstanding that as professed c'.ristians
they claim an~ entire disunion with Adam, his family and his law, with
?,il its consequences, to have put ofp the old man with his deeds, and
to have put on the new, even the Lord Jesus Christ, who never incor-
porated himself with the first Adam, except by such conjunction as
v.'as necessary to put him to death, and lead the people out of his or-
der and nature to God in the resurrection of life, O how inconsistent
are the lives of professed christians !' They make no radical or effec-
tual distinction between Christ and Adam — no marked or discriminat-
ing line betv/een the flesh and the Spirit — none between the living
and the dead — none between the Church of Christ and the world.

But if it be the province of christians to propagate their specie.?
by natural generation, and if they may perform this who ar^* dead
with Christ and not of the world, how comes it to pass that they do
not propagate their own likeness ? Or is there any discriminating
difference bstween their children and those of other people ? Are
they any more lioly, or any easier to initiate into the faith and life of
Christ ? When Adarn begat a son he was in his own likeness, and a
lost, corrupt creature, and his posterity ever since, through sncce^--
bive generations have done the same ; for by one man sin en'ercd'
into the tvorld and death by ,^i7i ; and so death passed ufion all men
for that all have sinned. How then cometh it to pass that christians
do not propagate an offspring in their own likeness, or in the likenpss
of Christ, Eaved iji Christ their living head ? For Adam'e sons con-

NOT OF THE WORLD. 331

'tiniie to beget an offspring in^heir own, that is, in his likeness, cor-
rupt and fallen. They have no need to be converted in order to be-
cocning wicked — sinners like their father. They are conceived in
sin and shapen in iniquity ; born to trouble as tlie sparks fly upward;
by nature childrea of wrath. Why then hath not the Spirit of Christ
the same influence at least over his seed and their posterity as ti:e
spirit of Adam over his ? How cometh it to pass that they all have
to be converted by the Spirit of Christ in the gospel and experience
a regenerating work, before they are like Christ their Father and
tieir head ? It is proved by scripture, as above quoted, end by a
painful cxperie ice, th.at the corruption of Adam's fall hath carried
death to iiis remotest generations. But it is written, That whei-e sin
abounded grace did much more abound. Why then cannot this su-
perabounding grace in Christ eradicate the abounding corruption of
Adam's fall in the children of God, so that christians may propagate
a legitimate and christian offspring, if it be their province to procre-
ate their species by ordinary generation ? Shall this only abounding
sin or corruption of Adam's fall maintain its ground against the su-
peraboundint^ grace of God in Christ, and banter the foUov/ers of
Christ and tlieir offspring, struggling under its oppression, and held
by it all their life time subject to bondage through fear of death ?
Can this be all the fruit of Christ's delivering them, by his through
death dcdfroijing him that had the fioiver of death ? It cannot be.
Or can they be dead with Christ and noi; of the world even as he is
Tiot of the world ; can they be separated from the first Adam and
.liberated from the deadly effects of the fall, who do the same work,
■vvhichthe world do, and suffer the same corrupting influence of the
fall with other people ? It cannot be. Cease then to contend that
the work of pro]jagating the species by ordinary generation committed
'to the first Adam, is at all the province or work of the chuixh of Christ,
%vho are dead with him and not oT the world. " If the root be holy
80 are the branches." If that work could by any means'be grafted
"into Christ, and be made the province of his people, it v/ould be holy
and its fruit holy ; but all these attempts fail, so that when introduced
into the church it is found to be the jnan ofain, as shown in its place.
The church of Christ, the branches of the holy root, are brought
fforth by a very different process, not the generation but the regene-
ration, being born, not of blood, nor of the will of the fesh, nor of
•the will of man, but of God. Again ;

If that separation from the world, or that Spirit or standing by
which Christ's people are not of the world even as he is not of the
world, consists in any thing compatible mth marrying and practising
ithe works of natural generation, Avhat is that standing, and what are
those works which make that separation, with sufficient clearness to
mark it out to the men of the world, and so disagreeable to them
that they hate Christ and his cHsciples for its sake ? The separation
rp.ust evidently include something which the world highly disapprove
and abhor, or the rejection and condemnation of that which they pre-
^eminentlv love, or both. It must also include that which is the death

332 CHRIST*S PEOPLE

of the world, and the rejection of that v/hich is their life and neccs-
bary to their being in their own order, otherwise a man might be of
Christ and of the world too. It must moreover include tliat which can
make it manifest %vho are of the world and who are of God, and be-
long to the church of Christ. Now no profession of Christianity, cr
possession either, consistent with marriage and crdhiary generation,
can include the necessiry causes of the separation. For it is well
enough known that all such possession of inward piety may be mcdc
in hypocrisy, r/hcre correspondent works do not accompany the pro-
fession sufficient to prove it genuine. Such profession therefore as
is not accompanied with such correspondent works cannot carry con-
viction to the work), that such a m.an or people are of Christ and not
of the world, nor cause the world to hate them because they are not
of them. And where correspondent works attend any profession
compatible with living iiv the state of mariiage and ordinary genera-
lion, such profession and such works cannot carry conviction to the
world that such people are not of them, nor cause them to hate them
on that account ; for notwithstanding they may abstain fi-om certain
matters of less importance to the pursuits and enjoyments of the
world, which yet pcitainto their order, as from avenging injuries, or
from taking a legal oath, or from shedding human blood, yet while
they pursue or approve the generation the world will acknov.iedge
them, although they may viev*^ them for a time with a degree of zeal
and power which burns hot against a carnal nature. But this burn-
ing degree of zeal and power will abate in time with those who live
in the generation, being consumed on their lusts, and they and the
rest of the world become one again. Accordingly it is ever found
that none of those churches who live in the generation can retain
their separation from the world even as far as they sometimes gain
it ; neither can they keep a day of power and I'Qvival in rcligioik
more than a short time. :

Besides ; The men of the world do not hate a man or people, r.or
count them dead men, or not of themselves, because tiiey pui'siie a
profession and show correspondent works, provided that profession
and those works be in the approbation of the generation of this
world. Men esteem others the more for living up to what they pro-
fess. If a man will practise what they esteem as -virtue ; if he be
just in his dealings, rendering to all men their due ; if he be upright
in his deportment, chaste in his outward conversation, humane to-
wards mankind, kind to his family, generous to the poor, merciful to
the afllicted and hospitable to strangers ; and if he show the same
goodness in other respects, although he should profess lo be a chris-
tian and therefore not of the world, as long as he will support the
generation of this world and acknowledge it as being consistent with
the life of a christian, the world will never hate him nor count him
out of their class; they will but esteein him the better for his con-
sistent deportment. That which separates a man froui this world s»
as to make him not of the Avorld even as Chiist is not cf the world,
and craiscs the world to hate him, cannot be his abstai-nrg from idc-

NOT OF THE WORLD. 333

hti7 or the worship of false gods, from profaning the name of the
Lord, from murder, manslaughter or otherwise taking the lile of a
man, from theft or fraud, from false witness or slander, from adul-
tery or fornication, from drunkenness or debauchery ; for all these
things and the like the world themselves disclaim ar.d disapprove ac-
cording to their own profession as good citizens of the world, a^d
those who practise them are more or less esteemed unworthy cf
countenance. These therefore cannot be the works of the world to
which Jesus alluded when he said, " But me it hateth because I tcs-
« tify of it, that the works thereof are evil ;" neither can these be the
things which his followers do not practise, so that they are not of the
world even as he is not of the world, and the world hateth tl.em on
that account.

But let a man once deny himself and take up his cross and follov/
Christ; let him once maintain that gospel which teacheth us to deny
all ungodliness and worldly lusts, lawful or unlawful; (for many
things are lawful which are not christian ;) let him support the tesu-
mony of Christ in his own words, That the children of this wot id
marry and are glve?i in marriage ; but those accounted i^: or tuy to
obtain that world and the resumction from the dcad^ neither man-y
7-tor are given in marriage, and live according to that testimony, sho\^ -
ing that he is not of the v/orld even as Christ is not of tlie world, a; d
it will scon be .seen what maketh the separation— it will he seen v.i at
ailed the v/orld at Christ Jesus, -why they hated him and why tl:ey
hate his disciples, even as he said, Because thexj are not of the rjcrld
even as he is not of the 'world. They who take up their crocks a::d
follow Christ reject that v/hich is the life of the world, and are of
course dead men in th.eir view, as well as in reality, dead with Christ
from the rudiments of the world, and as added a little affer ; Yc ore
dead and your life is hid -with Christ in God. No wondor therefore
that the world hate them, that is, tlie death and the life which arc m
them ; they arc dead, and no creature ever yet loved its own deati*
but hateth it, and they live a life with Christ in Gcd, a life which the
world abhor, a life of self-denial and the cross of Christ ; I am cruci-
jicd ivith Christ ; Jievertheless I live ; yet not /, but Christ liveth iri
me ; a life which speaketh death to this world and the rudiments cf
it, which the children of this world love more than all things besides;
for by these things men live and in these they glory. Well said Jesus ;
/ have given them thy ivord ; and the vjorld hath hated them^ be-
cause they are not cf the "Morld^ even as I am not of the ivorld.

It hath been supposed that the hatred and opposition of the world,
particularly of the Jews, against Jesus, arose from his teaching a doc-
trine which overturned and superseded their law, disanniiliing their
system of service, and leading them in new and unknown paths. But
the world hated him because he testified cf it that the vrorks thereof
are evil ; and he did not teach that that law or service was evil ; that
therefore could not be the cause of the world's hatred. Besides ;
The disannulling of the Jewish lav/ was net understood by the disci-
ples, much less by the unbelieving Jews until after tlie giving of tl:e

334 CHRIST'S PEOPLE

Spirit : this therefore could be no part of the cause of their hating;
him and putting him to death. That bis doctrine led them in new
and unknown paths is indeed true. The doctrine of self-denial and
the cross, to eat his flesh and to drink his blood, or to live his life, to
cease from the generation of the world or have no part with him,
was to them an offensive doctrine : it struct directly against the lusts
of the flesii, the lusts of the eyes and the pride of life, the all that is
in the world. (1 Jno. 2. 16.)

The Jews, it hath been presumed, were offended with Jesus, and
hated him, because he said that God was his Father. But why should
this offend them ? Did they not call themselves the sons of God ?
IVe /lavc, said they, ojie Fat/ier, God. (Jno. 8. 41.) And could it be
offensive to them to hear their Messiah say, My Father luorketh kU
thcrto^ and I work ? But the truth is, they hated him for another
cause ; his denying himself, and bearing his cross, as he also taught
them to do, against all ungodliness and worldly lusts; the lust of the
flesh, the lust of the eyes and the pride of life, including all covete-
ousness and the claiming of v-'orldly possessions. And their charge
against him, for saying that God was his Father, was only a pretext
to support their quarrel against his holy and self-denying life which
^•as not according to this world.

In the same manner they contended with him, for breaking the
sabbath. Not because they cared for keeping the law in truth ; for
they made void the law by their traditions; neither because he did
bieak the sabbath, or violate the law in any case ; for he was always
able to put them to confusion and to vindicate his own works on the
sabbath, by their own law and their own practice, and thus to show,
that they only sought an occasion against him by such accusations,
because they hated his doctrine and his holy, self-denying life. He
did not gratify the lust of the flesh and of the world ; he did not mar-
ry and hold private possessions. The world hated him because he
testified of it that the works thereof were evil.

Again ; One of their heavy charge^ against him to ensirre his crif-
cifixion, was that he made himself a king and was therefore an ene-
my to Cesar : as if they had been friends to Cesar. When it is
evident that nothing would have pleased them better, than that he
■would have taken the command and established them in the king-
dom and glory of this world, at the expense of the life of Cesar and
all his pov/er. And such was their opposition to Cesar and his go-
vernment, that no man was by them counted a greater sinner than he
who held the ofRce of a tax gatherer, called a publican, tmder Cesar's
government. But they hated him, not because he did any evil, but
because he denied himself, as they also do his disciples, and say all
manner of evil against them falsely for his name's sake, whom they
follow in the same self-denial.

It is also true that the branch cannot bear fruit of itself except it
abide in the vine, no more said Jesus, can ye, except ye abide in me.
Now as true as this similitude is when applied to Christ as the vine
and his people as the branches, so true is it when applied to the world

NOT OF THE WORLD. 335

as the vine and the children of the world as the branches, and illus-
trates the subject as correctly in the.one case as in the other. For as
no man can bring forth the appropriate fruit' of Christ, or of his body,
the church, unless he abide m him, so neither can any man or woman
or both, bring forth the appropriate fruit of the world, unless they
are of the world and abide in it. But the whole world lieth in wick-
edness ; those therefore who are of the world and abide in it, even
those who bring forth the fruits or do the appropriate works of the
world, are lying in wickedness, [av fw rtov^jpo] in the devil, and not in
Christ. But they that marry, or in any relation propagate the chil-
dren of the world serve the world, and therefore do not serve Christ;
they bring forth the appropriate fruit of the world and are therefore
of the world and abide in it. Thus it is logically proved, by udcnia-
ble premises and correct conclusion, that they Avho marry, or do the
works of natural generation, are of the world and sot of Christ.

After taking this view of the subject the common silencing objec-
tion will present itself, that if this is the true gospel, and all should
believe and obey it, as all ought surely to obey the truth, the world
would soon ccrne to an end. To obviate this let it be considered in
the first place that the very work of Christ is to bring the world to
an end in his people as soon as they become his. A work unknown
to the church before the coming of Christ, as saith the apostle ;
" Now, all these things happened \mto them for our example ; and
" they are written for our admonition upon whom the ends of the
" world are come." (1 Cor. 10. 11.) Accordingly, as before shown,
his people are not of the world even as he is not of the world.

Now let us ask, on what principle can the end of the world be ef-
fectuated by the abstinence of those who are not of it ? The world
is to be served and continued through its own subjects and is suflici-
cntly organized for that purpose. But the objection includes this
also, that the call is to every one to come into the same faith, and
should this be so, the world must inevitably come to a period. It is
true ; the call is to every one wherever the gospel comes ; but it
is also true, that few are disposed to obey. There is a heavier ob-
jection in the way than the fear or the prospect of the world's com-
ing to an end ; their unwillingness to deny worldly lusts is of more
weight with them, than the prospect of the world's being at an end,
the hope of salvation or the fear of damnation. Is^ow the deciding
question is simply this, Which is the most momentous work ; to con-
tinue building up the world in its present order in which the salvn-
tion of Christ is not known and keep every individual to that vvork,
or to build up the church of Christ in eternal Hfe for all souls who
are vpilling to come out of the world and be joined to Christ ? They
that prefer the latter will confirm the wisdom of their choice by
making a speedy escape from the course of the world ar.d all its fet-
ters, and uniting themselves to the body of Christ, the church. And
those that make choice of the former m.ay solace themselves in their
short lived and paltry inheritance, the portion of Esau, while we con-
sider the second ansv/er to the objection in the words of Jesus Christ.

3o6 CHRIST'S PEOPLE

" And this gospel of the kingdom shall be preached in ail the*.
" world, for a witness unto all nations ; and then shall the end come."
(Matt. 24 11.) This prophecy was not fulfilled in the apostolic
dispensation, nevertheless it will surely come to pass. Now what
can they effect who are so deeply interested in keeping this world
from running out ? Can they rebuke the purpose of God which is
to pubiish to all nations that everlasting gospel of Christ which he
hath already introduced amongst men to- make a finishing work of
salvation in all who will receive it ? Can they withstand the decree
of God saying, let the finishing, the everlasting gocpel be published
to the men who dwcil on the earth, saying, " Fear God and give glo-
" ry to him for the hour of his judgment is come?" Or can they
prevent the faith and obedience of honest souls who seek a kingdom,
■which hath foundations, whose builder and maker is God ? Can
they support the world in its present course and order when the tes-
timony is fulfilled and the end is come, any more than the disobedi-
ent in the days of Noah could by their eating and drinking and mar-
riages, keep the flood from drowning them Mhcn it came? " For as
<« ia the days that were J^efore the flood they v/ere eating and drink-
" ing, marrying and giving in marriage, until the day that Noah en-
" tercd into the ark, and knew not until the flood came and took them
" all away ; so shall also the coming of the son of man be." (Matt.
24. 38, 39.) They will not yield until the end is come.

As God in the days of Noah gave the people warning long enough
to prove them aid give them a fair opportunity to repent, before be
brought the flood, so when the everlasting gospel hath been preached
to all the world for a testimany to all nations until the time is fulfilled
and all have heard, then cometh the end : and v/hether many or few
have believed the world can support its cause no longer.

In every dispensation, except the christian, marriage was justifiable
and consistent; for in Christ alone the people are called to.leave the
world and its works. And the practice is so common, that mankind
are hardiy convinced that Christ is at all distinct from Adam. Hence
some after all will plead th.c instruction or permission given to Noah ;
as if Noah had been Christ, and had th.e pre-eminence, or had even
been a follower of Christ, many hundreds of years before he opened
the way; or as if Noah were the pattern and example of believers,
whose steps they are to follow. Neither do all the permissions, com-
mandments and regvilaticns, under the law of Moses and the whole
levitical priesthood, although they contained every commandment
from tiie beginning, aff'ord any support to the faith or practice of
marrying and living in the generation after coming into Christ, in
whom there is neither male nor female. "For (in Christ) there is
«' verily a disannulling of the commandment going before, for the
" weakness and unprofitableness thereof. For the law (called the
" commandment going before,) made nothing peifect, but {\)e bring-
" ing in of a better hope doth ; by the which we draw nigh to God."
"When the priesthood was in the hands of the tribe of Levi and of
Aaron.and the first born of the high priest was his heir, they all

NOT QF THE WORLD. ^37

^ianicd and begat children in the flesh. But the priesthood bcin<j
transposed, from Aaron to Christ, who is made priest^ not after the
*)rder of Aaron, but after the order of Melchizedec, who wiis with-
out father, without mother, and without descent, so is the Son of
God and so are his people, without father, without mother and with-
out descent after the flesh : these neither marry nor are given in
marriarje. For the priesthood l^ein^^ changed or transposed there is
a transposition or change made also in the law. There is one laNy
and one rule.

The thought is in itself inconsistent and preposterous, that chris-
tisins should count it their province or privilcg-e to occupy tlie old
ground of the generation cf the first Adam, after they are called
out to be a separate and devoted people to God. That any people
should be redeemed from death and initiated into life, and yet be
participators in the appropriate works of hini in whom all die ; or
should be regenerated from tbte first Adam into the second ; trans-
planted from the world into the church, the body of Christ; from
the ruined state of fallen nature into a state of salvation by the grace
lof God in Christ ; from union and relation to th.e men of tlie world^,
xvho all lie in wickedness, to a relation and union with the general
assembly and church of the first born whose names are written in
heaven ; or in a word, from Adam to Chi-ist, and from earth to hea-
ven, and yet occupy the same ground from which they were trans-
planted, and cultivate the same old poilutcd soil of the fleshly gene-
ration, is too absurd to admit of a supposition : these different states
arc incompatible with each other. It is utterly unreasonable, that
they who believe they were conceived in sin and shapcn in iniquity,
as well as all others who have been thence produced, should clea\c
\o the former ground and cultivate the old soil v/hcrcln they w err
thus conceived and shapcn, after (they say) they have been called
with the holy calling of the gospel into Christ, to be a people devot-
ed to God, to serve him in the newness of t!ie Spiiit, and no more in
the oldness of the letter. Can it be that such people have any real
luidcrstanding of the character of Christ the quickening Spirit, the
Lord fiom heaven ? Or of the nature and work of Christ, in the re-
demption of souls ? Or can they have any just conceptions cf the
greatness and reality of that change which is experienced by those
who arc called in Christ to put oH" the old man with his deeds wh.ich
are corrupt (so that all his fruit even the most legitimate, is conceiv-
ed in sin and shapen in iniquity,) according to the deceitful lusts,
and to put on the nev>^ man who after God (and not after tlie fleshly
works of the old generation) is created in righteousness and true ho-
liness ? Can they be the circumcission who worship God in the Spi-
rit and rejoice in Christ Jesus and have no ccnhdencc in the flesh,
to whom it is like cutting the heart strings and rending t!ie cords of
life, to renounce the fleshly works and fleshly relation of the first.
Adam for the sake of Christ and eternal life in him ? Do they love.
•■dm. move than these ?

V 2

333 CHRIST'S PEOPLE

But some will yet say, Did we not all come forth into life by natu-
itil generation ? And without it how could there be any people to be
saved ? And what then ? Because we are all born into the world by
natural generation, bom of blood, of the will of the ficsh, arid of the
will of man according to his desires and propensities, nuist we on
that account, or can we, remain en the ground and in the works of
natural generation after we are called out to be of tlie number of
the new born chidren of God in Christ, who are born, not of blood,
nor of the will of the flesh, nor of the will of man, but of God, and
are not of the v.orld even as Jesus is net of the v,orld? Can any
man be in Christ and remain v>'here he was before ? Can a man put
oSF the old man v.ith his deeds, and put on the new, and be a partaker
of the nature and a practiser of the v/orks which are the very core of
the old man's life and the foundation of his existence ? Let the dead
bury their dead; and let the world propagate its members; but Let
not God's people return to the beggaily elements, the rudiments of
the world, wherein some desire to be in bondage.

But some will argue, that to put off the old man v.ith his deeds^
implies nothing more than to put off or renounce, and not practise
€«• approve, the evils whicli have attached themselves to him, and
whiGh he hath practised, as drunkenness, murder, theft, adultery, for-
nication, covetousness and other unlawful works and lusts. But thia
plan in its utmost extent is only to dress the old man in goodly attire,
to sweep and garnish the house, and let him live. These are no
part of the old man. They are unmanly things, as well as unchris-
tian. Unlawful deeds were never committed to him to do; neither
was he ever allowed to indulge in unlawful lusts; they are none of
his appropriate works even in nature, unless by that appropriation
which he himself hath made by deviating from his proper line, with-
out any authority from God. And althougli these and such like arc
the works of the ficsh, they pertain to it in its fallen condition only,
in its fallen nature as opposed to the Spirit. And the flesh is not to
be redeemed from its loss, purified and saved, but to be crucified
with the affections and lusts, whether appropriate or self-made. So
also, the old man is not to be renewed and redeemed by Christ, but
put oiT with his deeds, whether appropriate by God's appointmeM
or self-made. And Christ is to be put en, the new man who is re-
newed in knowledge after the image of him who created him in
every follower, in whcrn he is formed. " Put ye en the Lord Jesus
<< Christ ; and make no pro\ islon for the flesh to fulfil the lusls theix-
•' of, [do not make the provision of the flesh towards its desires.
Ro. 13. 14.]

As Jesus was a partaker of a human body and soul as other men
?.Tc, that he might be the elder Brother of histedeemed brethren,
tl'ic Father of his spiritual children, a fellow partaker and leader in
their sufferings and tribulation, and thus be made like them in all
things, Avhile he opcr.ed "for them the new and living way through
the vail, that is to say, his fiesh, his own being pai I of the .same which'
t];cy l>.ad, and by the cress which he tav.ght them also to bear. In that

NOT OF THE WORLD. 339

situation, I say, he used the proper means of support for the animal
life of the natural body, but took no part in the generation of tlie
world, nor made any provision, by laying out or submitting to any
method for the fulfilling or satisfying of the desires or lusts of the
flesh; so it is justifiable and consistent with Christianity to provide
Things necessary and convenient for the support of the body, to make
a vessel for God's service, subject to the Spirit, which mortifies the
deeds of the body, but not to feed it for the indulgence of fleshly
lusts or the performance of the first Adam's works, after being call-
ed into Christ. We have an altar whereof they have no right to
partake who serve the tabernacle. (Heb. 13. 10.)

Farther to illustrate the doctrine of Christ and show that the world
Avill hate and oppose the people of Christ as they also do himself, I
will introduce iha sayir>g of Christ to t!ie Jews. " I am come in my
" Father's nam.e, and ye receive me not : if another shall come in
" his own name, him ye will receive." (Jno. 5. 43.) Could anything
more strikingly exhibit the enmity of the world against God and his
Christ, than the rejection and abuse winch Jesus received at th.e hand
of the people among whom he wrought so many miracles, spake so
many gracious v/ords, did so many kind offices and good works, and
in all his works revealed the Father so clearly ? But, / am come in
my Father's }iame, and ye receive me not : if another shall come in
/;/.? o-vn 2iame, hi?n ijc vjHI receive. Query : If any man should come
professedly in his ov»'n name and propose to be a teacher to lead men
to life, not even pretending that God had sent him, or that iic had any
commission frcrn God, would even the world receive him? I trow
not. These words then are figurative ; and the phrases. In my Fa-
ther's name, and In his own 72«7/2c, are to be understood as containing
nioi e than words.

When Jesus spake of the false prophets and teachers, he said,
.Many shall come in my name, saying, I am Christ. Saying bi;t not
doinff according to Christ, not walking in bis Spirit or works. Now
if any man will come in the name of Christ, 720t saying but doing
according to Christ, walking in his Spirit and works, him the multi-
tude will not receive. But if another shall come in his own name,
as almost all do, not saying but doing also, walking in his ov.'n ways
and teaching out of his own spirit, him they will receive. For when
a'man comelh in his own name, or according to his own spirit, and
will promise the people salvation in that spirit, he cometh in the
name and spirit of all the world, and they will receive him and close
in with the plan. A Christ, or his ministers, who will preach salva-
tion to the fiesh or in the fiesh, bring the most acceptable news to
iiiankind, and they will receive them.

Now it is according to the name and the spirit and the practice of
this world to marry and live in the generation, therefore it is that all
those preachers of the various denominations v/ho approbate that
work as being consistent with Christianity find so hearty a reception
among mankind. They bring thera no cross against their own life.
These arc they who promise the people liberty while they them-

540 CHRIST'S PEOPLE

selves are the servants of corruption. But it is not according to the
spirit of this v/orld for a man to deny himself and take up his cross
and follow Christ, bcarinf^ his yoke and his reproach, to crucify the
ilcsh ^vith the affections and lusts and lose his life for Christ's sake
and the gospel's. Therefore it is that those preachers and people
vho follow Christ bearing hi& cross and his reproach and teach the
necesMty cf con)jng out from among them and not beirg of this
world even as Christ is not of this, world, as the true way to be saved,
find such poor reception among professed christians as v.ell as others.
These are they who truly come in the name of Christ and cf the
Father, and the people prove it by their so generally rejecting them.
The foregoing doctrin'e, bears haid against the children of this
%vorld, whose only dependence is the flesh, who trust in it for their
existence and continued succession here and finished happiness m
heaven. For, cut off the flesh and the woild is ruined ; its children
are enervated ; they have no longer any source of existence, no long-
er any comfort or any lively spring of action or pursuit, in this stage
of action; and their grand concentrating hope and prospect of per-
fected happiness (most of them) in the next world is the resurrec-
tion and reanimation of the flesh, or natural body ; so that their great
confidence is i;i the flesh, without which they have no hope. " But
" we are the circumcission who worship God in the Spirit, and re-
" joice in Christ Jesus, inid have no covjidenee m the Jlesh^ (Phil. 3.
3.} nciiher for Ijfe nor happiness here, nor for any part, much more
the perfecting of happiness in heaven. For notwithstanding we had
our confidence in the flesh when we v/ere cf the v/oikl, having re-
nounced the world and its appropriate works, to fcilow Christ and be
of him, wc have that confidence no more, neitlier stand in relation tu
those who live according to the flesh. " For the love of Christ con-
'< strainethus, I^ecause we thus judge, that if one died for all, theu
<-'■ were all dead : And that he died 'for all, that they who live, should
*' not henceforth live unto themselves, but unto him whp died for
» them, and rose again. Wherefore, henceforth know we no man
" after the flesh : yea, though we have known Christ after the flesh,
«' yet now henceforth know we him no more." (2 Cor. 5. 14, Scc.]j
Once Christ was known as a man descending from the loins of Abra-
ham, Isaac and Jacob according to the flesh, but he is now known in
the Spirit as the Lord from heaven and Head of the new and spiritu-
al creation, the tru^ Father of the faithful; the former kindred or
relation, therefore, according to the flesh, Avith all its knowledge is
forgotten, and men become known and ur.ited in the Spiiit. " There-
" fore, if any man be in Christ, he is a new creature ; [or, there is a
" new creation, Greek,] old things are passed away, I'.chold, all things
" are'become new. And all thi.ngs are of God." He hath new mo-
tives, new prospects, new works, a ncv/ parentage, and all new kin-
dred, in the Spirit and according to Christ, in the room of the old in
the flesh and according to thp first Adam, new springs and a ncAv
life. He drinketh out of a new fountain, serveth a new master, and
finally walkcth with hiiii in the new and living way which he hcKfe

NOT OF THE WORLD. 341

consecrated through the vail in which he vailed himself tliat we
might hold a relation to him and follow him ; that is to say, his flesh.
Vor he is dead Avith Christ from sin, from the world and its rudi-
ments, and alive to God in the Spirit. His brethren, and his sistci-s,
' and his mother, are the same as Christ's are, these who du the will
of his Father in heaven. lie is a subject of the same death whicli
Chiist died, to sin, and of the same life Vv-hich Christ lived, lo God.
He no more looks to Adam as his head or his root, or his Iaw-!:^ivcr,
but to " Jesus the author and finisher [or, the first leader and pcr-
" fecter] of our faith ; v,-ho, for the joy that Avas set befcj-e hii:n, en-
" dured the cross, despising the shame, and is set down at the right
" hand of the throne of God." . Thus h.c is eventually an overcomcr
with Christ and sitteth with hi.ii on his tlirone, even as he overcame
and hath sat down with the Father on his throne.

But all this work of dying with Christ, of sulTcring' with him, and
of losing the life for Christ's sake and the gospel's, is considered by
some and argued with obstinacy, as consisting in an in\vard woik, re-
forming indeed, and regulating the life and manners of men, as well
as softening their hearts, but not cutting them off from the oiiginal
stock so perfectly, but that they may do the appropriate worlis of the
ijrst Adam while they also serve Christ — may propagate and do the
other appropriate works of the world while ihey are not of the
v.-orld even as Christ Jesus is not of the world. But besides the im-
possibility of a man's serving- tv/o masters, and the imprcpi'icty or
rather absurdity of any man's propagating the world and doing the
appropriate works of the world av:d of the first Adam th.e fatlicr of
the world, when he himself is not of the world, which are silencing
considerations with men of discernment ; it may be asked, Hcv>^
conieth it to pass that by the faith, or work of Christ, the son is di-
vided against the father, and the father against the son, the m.othcr
against the daughter, and the daughter against the motlier, the
daughter-iii-law against the mother-in-law, and the mother-in-law
against her daughter-in-law, and that a man's foes are (emphatically)
those of his own house, or family ; a'.id how cometh it to pass, with
?ui emphasis, that the kindreds of the earth (or earthly kindreds, re-
Jations'l shall wail because of him. ; unless the faith and work of
Christ cut the cords of the kindred of the earth and took the life of
the fleshly or Adamic relation? According to the promise of God
to his Israel, even to Christ, so it is coming to pass. " Thou art my
*•* battle-ax and my weapons of war : for with thee v ill I break in
" pieces the nations, and with thee will I destroy kingdoms ; And
" with thee will I break in pieces the horse and his rider; And
*' with thee will I break in pieces the chariot and his rider ; Willi
'< thee also will I break in pieces man and woman ; and with thee will I
" break in pieces old and young; and with thee will I break in pieces
" the young man and the maid ; I will also break in pieces with thee
" the shepherd and his flock; and with thee will I-* break in pieces
" the husbandman and his yoke of o.\en ; and Avith tliee will I break
" in pieces captains and rulers," (Jer. 51. 20, to 23.) even all the con-
nections and the whole order of the flesh and th« v/orld, Af'-ain,

342 CHRIST'S PEOPLE

The promise of God for the work of Christ is as follows. " And it
*' shall come to pass in that day, that I will seek to destroy all the
" nations that come against Jerusalem. And I will pour upon the
»' house of David, and upon the inhabitants of Jerusalem, the spirit
" of grace and supplications : and they shall look upon me whom
*' they have pierced, and they shall mourn for him, as one mourneth
" for his only son, and shall be in bitterness for him, as one that is in
" bitterness for his first born. In that day shall there be a great
" mourning in Jerusalem, as the mourning of Hadadrimmon in the
" valley of Megiddon. And the land shall mourn, every family
" apart; the family of the house of David apart, and their wives
" apart ; the family of the house of Nathan apart, and their wives
"apart; The family of the house of Levi apart, and their wives
" apart ; the family of Shimei apart, and their wives apart ; All the
" families that remain, every family apart, and their wives apart."
(Zee. 12. 9, to 14.) Men and wives are in the course of this world;
for its children marry and are given in marriage ; but the work of
Christ will rend them all asunder for the destruction of the flesh,
that the Spirit may be saved — that they may be as angels of God in
heaven, all joined to the Lord in one Spirit.

But it is argued that this work of dying with Christ was all done
in him, that is by him in our room when he suffered once in the end
of the world, and that the actual loosing of the life for Christ's sake
and the gospel's is limited to those v.'ho are called to suffer martyr-
dom, or give up the natural life in the cause of Christ. But if this
be true, none besides those martyrs can be saved : for whosoever
will save l;is life shall lose it; and in all the revelations of God to
men where do we read of any Avho ever arrived to finished salvation
except those who arrived through great tribulation, suffering and
death, in a word, any but martyrs who loved not their lives unto the
death ?

No affliction so great ; no death strikcth so deep and deadly a blow
against human nature, its hope, its life and its prospects in its fnlien
state as the piercing call of God to come out of the world into
Christ : this death is to both the male and female ; for both are par-
takers of the ruin v.hich is in the flesh by sin. But as the woman
"vvas first in the transgression, was deceived, and first obeyed the ser-
pent, (and the man obeyed through her means,) she is exposed to an
increased death and torture in coming out of the world into Christ.
But both have to be torn up from t'le foundation or never be saved.
The nature of the serpent, which is the source of all iniquity, hath its
life and subsistence in the works of natural generation, and liveth un-
der cover of marriage finst instituted by Gcd, or that appointment
according to which a man was to forsake his father and his mother
and be joined to his Avife, and they twain were to be one flesh. This was
the original order of the first creation, and was in its own time and
place correct and innocent ; until the serpent beguiled the wom.an,
and she became obedient to luni and partook of hia nature, which she
hath retained ever since, with much obsequiousness ; and the »^'cnian

NOT 6Y the world. 343

ingeniously occupying the same bait, en'dced the man, and decoyed
him into the same transgression ; to whom he hath yielded himself a
servant, and to the serpent through her, ever since, to the production
of all the real evils which are extant, or ever have been on the earth.
For that original order appointed and fixed by God, wherein the
blessing of God would have been found in peace, had it been kept
according to the original calculation and design, that Cod might stek
a godly sifi?rf, (Mai. 2. 15.) when it became subverted over to the
devil, became the fruitful womb of the contrary evils, and the earth
was filed nvlth -violence. (Gen. 5. 13.) According to this view-
Solomon, notwithstanding he lived in a dark day, when the light of
the gospel had never appeared, and therefore could not find out all
the truth, as he confessed, w'hen he applied his heart to know^ and to
search, ajid to seek out misdom, and the reason of things, and to know
the wickedness of foil]/, even the foolishnsss, and madness, exclaim-
ed, " And I find more bitter than death the woman whose licart is as
« snares .and nets, and her hands as bands ;" (Eccl. 7- 25.) thus es-
teeming the woman as the ground work, or productive soil of ail the
evils, the folly and wickedness, under the sun. According tov/hat
was seen and written before ; " That the sons of God saw the daugh-
" ters of men that they w^ere fair ; and they took them wives of all
*' whom they chose. And God said my Spirit shall not ahvays strive
« with man, for that he also is flesh. And God saw that the wicked-
" ness of man was great in the earth-, and that every imagination of tlie
*' thoughts ofhis heart was only evil continually." (Gen. 5. 2, 3, 5.) This
was the fruit of their being one flesh, after tlie first order of creation
became subverted by the serpent; and so it remained, not only vmtil
the days of Solomon but ever since. I would not be understood by
the strong language here used, that the woman is alone in the trans-
gression : the man is as really guilty as the woman. But as the
•woman was first deceived and first in the transgression, she appear-
elh foremost in the production of evil and in the affliction to be felt
in the work of redemption. " Woe to them that are with child and
*' to them that give suck, in those days." (Mark. 13. 17.) Why not
as directly to them that beget ; unless because the woman star.delh
in the front of the afflicted ? For the work of redemption ccmeth
with death to the fallen nature of the human family: and this fallen
nature is the life of the lost vv'crld.

From the same source may we account for the greater and if pos-
sible more universal opposition in women than in men against the
gospel and cross of Christ in these last days ; that gospel which is
especially adapted to redeem the woman from all her woes in conse-
quence of the fall. The woman was created an helper meet for the
man. But when the order between the man and v.oni?n was sub-
verted into the nature of the serpent, the woman obeying him instead
of the man, her appointed head, they were both lost in tlie flesh to-
gether ; and the woman, viewing the flesh to be cut ofl" by the cross
of Christ, and the work of generation to cease, considercth herself
as rejected and striped of her all- — dishonorable, disesteemed and
cscless — a mere nuisance on the earth: for if called cut from the

3U CHRIST'S PEOPLE

■work of propagating the species, she seeth no other work v-hlch ihr;
man cannot peiforni Vvithout her. For in nf.twre, she hath, no under-
standing more tlian the man, of the honorable and liappy lot she is to
fill in the ■work of redemption. Besides, since the day when the sons
of God saw the daughters of men that they were fair, and took them
wives of all whom they chose, the woman b.uth found that the only
peculiar attachment or regard which a man in nature, (or in what
common professors call grace, or the gospel.) hath to a woman, hatb
its root and subslstance in the work of generation, -which being cut
off by the failh of the gospel, her estimation and glory in nature are
e'lcrnally sunk, and she is degraded and ruined : for her ccnsequencc
with all her glory is in the fiesh, and the glory of the man, the iTcshly
glory is in the woman ; but the gospel calleth them both to worship
God in the Spirit and rejoice in Christ Jesus, and have no confidence
in the flesh. Thus the unhappy woman, led by tlie nature of the
serpent, whom she hath so long obeyed, unhappily rebellcth against
the messenger of her peace and redemption, and the man led by the
same spirit received from her, rebelleth also. And thus it will be
until they become acquainted with the nature of the redemption in.
Christ; in whom the man is emphatically, the glory of God, comely
and honorable, and the woman is truly the glory of the man, comciy
and amiable ; and the union in the Spirit is safe, innocent and pure.
This statement is not intended to cast any disparagement on the
woman in her proper order, but if possible to bring her to sober re-
flection and con\ict her judgment aiul conscience of her lost estate :
and to let her know that her art of pleasing, as the idolizing world
delicately term it, however noble and amiable the faculty in its pro-
per use, is subverted into the serpentine skill of beguiling and decoy-
ing, being abundantly used to that effect ; which if not crucified by
the cross of Christ, will eventuate in her destruction. " I find, (saith
*• Solomon,) more bitter than death the vjornan whose heart is as
*' snares and nets." It may be objected, as it already hath been, that
the woman here exhibited or characterized, is not the whole sex in
contradistinction from the man, but the dissipated or lecherous wo-
man of exceptionable conduct. This objection may arise from two
causes. First ; The unwillingness of the man as Aveil as the woman,
to be convicted of the egregious ruin which hath overtaken the wo-
man by her obedience to the serpent, and which is by her dispersed
amongst her admirers; and secondly, an unacc{uaintancc with the
construction and force of language, I jind 7>:or:- bluer than death the
vjoman nvhose heart in an snares, importing the «;ame cs if it read,
./oj" her heart is as snares and nets. Surely the man, lost as he fs,
Vi'iil not agree that the woman of an exceptionable character is tJ:e
only one wh.o can environ liim with her snares and nets. Cut it is
the appropriate pov/cr of the woman, in her fallen state, to allure by
the flesh in the nature of the serpent; and Solomon v^as led astray,
no do\ibt, by the most worthy in his knowledge. Tl-e Hebrew text
is correv-tly translated thus. " I find more bitter than death, the wo-
" man, (or as the scvcr.ty h.ave tran'jiatrd it, I find her out ; and I say

Not OF THE WORLD. 345

■"" th'at there is soniewhat, more bitter than death, with the woniaii)
*' who is as snares, -and her heart as nets, and her hands as bands."
No doubt, accordinc^ to the words which follow, " Whoso plcasctlj
« God shall escape IVonx her; bin the sinner shall be taken by her,"
'but Solomon, who then knew uo^. fully the seat of depravity (but the
Spirit knew,) might have clierished the idea that th.c evii lay in the
Exceptionable condvict of nearly all women, and that iftUe good woman
•couid be foun^, it might be remedied. But unhappily he never cou!;i
iSnd her; and no wonder ; for the earth had not yet been honored with
her person, nor the church been blessed with her Spirit. The Gooo v/o -
man is she that hath forsaken and crucified the flesh, and hath borne her
cross after Christ Jesus her Loixl : the good v/oman could not be fonnct
before the good man. The flesh must be crucified; for it is of the world
and not of God ; and its fruits have always been in iniquity and i.n sin;
as saith the Psalmist ; " Behold, I was shapen in iniquity ; and in sin
''' did my mother conceive me." As our common translation reads.
But no English language occurs to me, calculated to express the
force of the original, without lengthening the descrij-.tion. The
Psalmist, pressed with the sense and weight of his corruption and
depravity, which he brought with Mm by descent from tlie rock
whence he was hewn and the hole of the pit whence he was digp-ed,
and laboring to make a clear communication of his impressions, used
the most energetic expressions, it is probable, his nilive languria'
could afford, " I wa.s conceived* in the act of iniquity, and in the act
" of sin my mother inclosed me, in the lust of coition ;" evidently
making the whole work and production^ the fruit of sin, and that nei-
ther the fellowship nor nature of God was therein — that God was not
known therein.

Would time and the limits of the book, admit, there is abundant
testimony in history to prove by that authority, that it hath been the
faith of all professed christians since the days of the apostles, to re-
nounce the generation of the first Adam, as being included in the

* .•'•nHSin. J^or what reason the English translators have rendered
this word bij^ I was shapen, / know not, unless, being finable to find
any phrase by which to render the following *n:3n% which they havf
rendered by conceived, ?Afi/ substituted the word shapen /br the first,
that a gradation, or increase in strength of exfire.-.sion, somewhat
answerable to the original, might apfiear in the descri/ition ; the last
fihrase being the strongest and most exfiressive of the root and na-
ture ofhiiman defira-oity. The Septuagint, though oiily a iransla-
tion from the Hebrew text, and therefore cannot denmnd implicit
reliance, yet as its authors were Hebrews, and at least ought to have
Understood their own language correctly, renders the first of the
above phrases by a Greek word, ^^nvviXri^Orii^ which properly and
naturally reads, I was conceived, and the latter by {^c-xtc^^-^f] a re-
markable word., which by a secondary meaning signifes to conceive,
hut primarily, according to derivation is indicative of per.'ness^ cr
•'J>anl6n?ies8,

X 2

^

3-46 CHRIST'S PEOPLE

cross of Christ, which every chrislisn is required to bear. And al-
though all did not bear a full cress in that point, they ■•.vho did were
esteemed the best christians. At this day all these faithful and zea-
lous disciples of Christ are counted heretics; and as such their manr;-
led characters have been handed down to us, by historians \\ ho ■were
enemies to the cross of Christ. But enouijh is siaid to prove the
point in hand ; neither have ^\c any good evidence that the notion of
christians' marrying- and doing the vi'orks of the first Adam, ^vas ever
patronised with full fellowship in any professed christian church imtil
in modern times : it is entirely an innovation ; the \\ ork of men, who
are lovers of carnal pleasures, more than lovers of God, or real
friends to the cross of Christ. I say the mangled characters of the
most zealous and faithful disciples, who have denied themselves for
the sake of Chrhst and his gospel, have been handed down to us un-
der the name of heretics; and such are all those estcerned by the
professing pai't of the world, who correctly adhere to the doctrine
and example of Christ in obedience. It is esteemed the worst kind
of heresy ; the worst kind of apostacy from Christ, to renounce the
world, or the first Adam the father of the world, and put all confi-
dence and all dependence in Christ ; rejoicing in Christ Jesus and
having no confidence in the fiesh. So tbat after all the mighty cut-
cry of heresy, delusion and presumption against the believers in
Christ's second appearing, our faith is not so dificrent from that of
other people, as many represent it, or as prejudice and opposition
say. Do we believe that tlie old generation is not the w'ork of Jesus
Christ? So do they. Do we believe that his real followers do not
practise- it? . So do they ; as many as have kept a direct line of iaith
from the primitive church. Do we believe that God's purpose is
to put a period to the world and the old generation ? So do they. Do
we believe that God will put an end to the world by fire, that the
earth aud the works thereof shall be burnt vy), and that the elenienls
shall melt with fervent heat ? So do they : and so in niany other
points. The erroneous notion among professors, that prophetic lan-
guage can be understood by them before it is explained by the ac-
complishment, is productive of many more. By that they are ex-
posed to take metaphorical and symbolical language in a literal
acceptation. The fire of Gcd by which the earth is to be consumed,
is preposterously maintained to be elementary fire, notv.itlistanding
so many scriptures speak differently. But what that fire is, the gos-
pel, or the Spirit of God in the gospel, is the best expositor, and
showeth those who keep the gospel, that it is God himself, who is a
consuming fiie ; or the Holy Spiiit ; who is tlie fire in Zion ; or
Chiist w^ho is like a refiner's fire. By this fire tlic earth and the
works that are therein shall be burnt, and the elements shall melt
with fervent heat ; '" And the workl passeth away and tlie lust there-
" of: but he that Gocth the will of God abideth for ever." It is
before shown and every where known that the lust of the world, or
th.e works of the generation of the world, are the elements of the
workl. " Nevcrtl-.elcss, we, according to his promise, look for new

NOT OF THE WORLD. ^ S4r

•■• heavens and a new earth, "vvherein clwellcth righteousness ;" in the
earth as well as in the heavens, alter the great burning hath come to
pass, and the heavens and the earth have passed away with a great
noise. (1 John 2. 17. 2 Pet. 3. 10, 8cc.) It is also a question with
some, and with many a matter of obstinate unbelief, whether the
times and seasons are come, in which the old heavens and earth shall
pass a\Vay by the lire of God. The mistaken notion that the prophe-
cies can be understood before the day of their accomplishment or
v/ithout the gift of the same Spirit v/ho gave them at first, and also
the notion that they are to be literally fulfilled, operate strongly in
support of their not believing that the times are come, while tliey
do not see those literal accomplishments, not considering that the
vork of the kingdom of Christ is spiritual, and that " None of the
wicked shall understand: but the wise shall understand j" that is the
pious. But these things Avill be more fidly considered hereafter.

CONCLUSION OF PART SECOND,

Thus we have performed what was proposed, to show whaJt ai'C the
distinguishing characteristics of the church, or body, of Christ, by
which they can be known and distinguished from all other people —
They are found to be a people in the possession of that gospel which
giveth them power over all sin, so that in the progress of the work
they cease to commit sin, or do any iniquity — a people living in the
c.Kcrcise of such iove and union as no other people can imitate, being
the product of r.o other cause, no other spirit than that of which they
are possessed — the Spirit of God — the unity of the S/iirit i?t the bo7id
of ficace — a people who are not of ttiis world, and therefore rcithci-
marry nor are given in marriage as the children of this world do, but
live as the angels of God, who are devoted to the work and ser\'icc of
God in the Spirit and serve not the flesh. Therefore, brethren^ ive
(ire debtors, not to the fesh, to live after the fesh. For f ye live
after the fesh, ye nhall die : but if ye through the S/iirit do mortify
the deeds of the body, ye shall li-ue.

It may appear to some a very improbable thing, or rather imprac-
ticable, for a society of people to subsist on tlie earth from year to
year, and from age to age, in the practical rejection of the physical
order of procreation. Hut God hath begun the work and he will
carry it on. It is not the work of man, or it could not stand ; for
said Jesus, " Every plant, Avhich my heavenly Father hath not plant-
*' cd, shall be plucked up from the root." It hath been shown that
tl'.e Hesh is not the source of confidence in the people of God, but the
Spirit — That the flesh is the source of divisions, of v/ars and conten-
tions ; but that the church and people of God are united in one Spi-
rit. '* Jerusalem is builded as a city that is compact together." The
church of God, the nev/ Jerusalem, is built in a new order of things
after the Spirit ; in Christ, " Of whom the whole family in heaven
^' and earth is named." So said John, in the Book of Revelations ;
^ --Vnd I savv' a ncv heaven and a new earth : for the first heaven aiid

345 CHRIST'S PEOPi.E

•< the first earth ■^cve passed away ; and there was no more sea.**
The material heaven and earth coiiid not subsist in their present or-
der, without the water of the sea, to supply both the animal and the
A-ecetable creation. But the language is prophetic and symbolical.
The sea is the source and treasure of many ivaters on the earth ;
•which are used in this same book, of the Revelations, as a symbol of
Teopies, and multitudes, and nations, and tongues : a divided and im-
mense multitude over whom the great whore ; THE MYSTERY
BABYLON THE MOTHER OF HARLOTS AND ABOMI-
NAvTIONS OF THE EARTH presideth, with noise, tumults and
divisions, like the roaring waves and commotions of the sea. But
none of these things are in the church of Christ; iia whom there is
neither Greek 7ior Jew, neither bond nor Jree, neither male nor fc~
viale ; neither confusion, nor division, nor tumult ; for in that church
God hath hrs iweHing. " And I John saw th.c holy city, new Jerusa-
«' lem, coming down from God cut of heaven, prepared as a bride
" adorned for her husband. And I heard a great voice out of hcaveUj^
" saying, Behold, the tabernacle of God is with men, and he will
" dwell with them, and they shall be his people, and God himself
" shall be with them, and be their God. And God shall wipe away
" all' tears frcm their eyes ; and there shall be no more death, neithip
" sorrow nor crying, neither shall there be any more pain : fbv the for-j
" mer things arc passed away." (Rev. 21. Ij 2, 3, 4.} ' '

MANIFESTO.

PART III.

OF THE RESURRECTION AND JUDGMENT.

CHAPTER I.

Of the Resurrection; more fiarticularly as it relates to t/ie /lerson
oj" Jesus Christ.

THE belief of the resurrection is acknowledged by all who pro-
fess Christianity, as an inseparable article in the profession of the gos-
pel of Christ. " For if the dead rise not, then is Christ not raised j
" and if Christ be not raised, your faith is vain ; ye are yet in your
" sins." (1 Cor. 15. 16, 17.)

The gospel of Christ hath a special relation to a future state of
existence, as the time and place of the most glorious fulfilment of
its most precious promises. And that future state cf happiness is
unattainable without the resurrection of the dead ; because death,
without restoration, is the issue with all in the first order and state of
things, dnce the fall. For to this day, " In Adam ail die," accord-
ing to the threatening; " For in the day that thou eatest thereof thou
f shalt surely die." (Gen. 2. \7.) And again ; " In the sweat of thy
" face shalt thou eat bread, till thou return to the ground ; for out of
" it wast thou taken ; for dust thou art and to dust shalt thou return,"
(3. 17.) The only method therefore, of restoration to life, and the
only true foundation of hope for a future state of happiness, are to
be found in Christ, who is the resurrection and the life, and who saith
to his foHovers, Because I live ye shall live also. The certainty of
the resurrection therefore, is not a matter of dispute, being granted
by all.

The inquiry relates rather to such questions as these ; What is the
resurrection from the dead ? How is it effected ? What is the state
of those who have attained to the resurrection from the dead ? Or
in the language of scripture ; " IIow are the dead raised ? and with
" what body do they come?" But the whole of the differences on
this subject will naturally be presented to view for investigation in
the discussion of this simple inquiry ; Is it necessary to the accom-
plishment of the resurrection, taught by Jesus Christ and his apos-
tles, that the material body, which men inhabit during their natural
or physical life, be raised again, restored to life, and confirmed in etcr-

350 OF THE

nal life ; or co.n that resurrection be accomplished in the. spirit, ^\■kh'
out the reuniting- of the spirit with the natural body ?

In treating this subject, my purpose shall be. In the firet place- — To
collect and examine the evidences alledged in favor of the resurrec-
tion of the same body. And secondly — To consider some passages
of scripture, v/hich cann9t be understood with good sense if consider-
ed as speaking of the resurrection of the same material body. And
thirdly — To show that the true resurrection promised in Christ, is the
passing from the first Adam into the second.

I am not unavi^aie, that to satisfy the mmd and conscience of natu-
ral men, and to stop tlie mouth of gainsaycrs, on this subject, will be
a more difHcult and arduous undertaking, than on almost any other
particular pertaining to the gospel. And no marvel, when it is con-
sidered that the gospel is a spiritual topic, pertaining to spiritual
things and a spiritLsal work, and that the resurrection is the very sub-
stance and marrow of the gospel, and as it were the basis on which it
stands or Avith which it falls — No resurrection no gospel. It is also
that rudiment, or first principle, accoi'ding to which the whole work
of the gospel is carried on, and the whole building framed together,
and finally accomplished, in the Spirit of Christ — He is the resurrec-
tion. It is therefore not strange, that it is out of the reach and com-
prehension of natural men. " For the natural man receiveth not the
" things of the Spirit of God ; they are foolishness to him ; ncithei^
'• can he know them, because they are spiritually discerned." [l Cor.
2. 1 i."] Nevertheless, candid inquirers are not incapable of receiv-
ing such evidence, adapted to their intellectual faculties, as will satis-
factorily evince, -what the true resurrection of the saints is, and hov/
to attain to it.

Now according to the proposed plan, the first business is. To col-
lect and examine the eridences alledged in favor of the resurrection of
the same body. And as the resurrection is entirely dependent on
revelation, for its confirmation and elucidation, our examination shall
have immediate respect to the scripture testimony. And as life and
immortality were brought to light by the gospel, and the resurrection
was not known with any certainty to the Gentiles, and but riii perfectly
known or understood by the Jews, being first taught explicitly and
fully by Jesus Christ and then by his apostles, the principal attention
shall be paid to the apostolic Avritings, with such of the Jev.ibh 7x6
Jesus and his apostles have quoted.

It is peculiarly necessary in treating this subject, to consider the
great darkness and ignorance of the Jews respecting the resurrec-
tion ; for although it was believed and looked for by some, yet such
was the darkness on this subject, and particularly respecting the re-
surrection of Jesus Christ, that it could be said of his disciples and
f.yllowers, " For as yet they knev/ not the scriptures that he must rise
" again from the dead." Being natural and accustomed to a carnal
dispensation, they understood natural and carnal things, but were ig-
norant of the spiritual. This state of things made it necessary, to
u:'.e exprer.sions and representations to the Je\vs, in the introduction

RESURRECTION. 351

m chrisLianity, very cUfTerent from those used l^y christians who iverc
instructed in the nature of the spiritual work and king-dom of God.
Accordingly the apostles used very different liuiiruage, differer.t re-
presentations, and on the whole, a very different statement of facts
in their first public ministrations, proving- the certainty of the resur-
rection of Jesus Christ, from what they afterwards used in the pro-
.gress of Christianity, showing what that resurrection is in its nature
and effects. And it ought by all means to be considered, that the
statement and proof of the fact, of the resurrection of Jesus Christ,
and consequently of his people, are very different matters froTn the
.illustration of its nature, sliowing how the dead are raised and with
what body they come. By not attending to this distinction, the mind
is liable to be led quite astray, and to substitute the natural in the
room of the spiritual, and so err from the truth not^ knowing the
scriplures neither the power of God.

Before we enter fully into the discussion of this subject, it will be
expedient to premise, that the term soov admits, and neccssarilv
rcquires, different acceptations, in the holy scripiures as well an in
other v/rilings and in the common use of language, to the present
day. Sometimes it means the animal body in distinction from the
spirit — Sometimes, an individual person including body and spirit —
At other tim.cs, a ntimber of persons collectively, as wiien we s'^eak
of a body, or corps of soldiers, and also the church, or bcdy of
■Christ, and the like. Respect will be had to v.hatis here p: cniisod,
in the sequel.

The arguments in proof of the i'cjurrortion oi the same natural
©r animal body, generally concentrate in tiie rcsurreclion of Jesus
Christ. The advocates of this sentiment plead, That the resurrec-
tion of Jes\is Christ was a real fact — That there could !)c no resur-
rection of Jesus Christ without the resurrection and reanimation of the
same material body which he inhabited ];c&)re his crucifircion ; be-
cause the resurrection of that bcdy is the grand point in wiiicii his
resurrection consisted, so that to (leny the resurrection, reanimation
and ascension of that material body, is the same as to <leny the re-
surrection of Jesus Christ altogether — That the rcsuirecticn of Jesus
Christ is the example and pledge of that of his pccpic ; therefor*;,
tho resurrection of the material body of the saints is an undoubted
fact to be expected in the fuHilm.ent of the promises of God in
Christ ; as the grand point in which the resurrection of his people
consists, consequently, it is considered erroneous to teach that the
resurrection is come, until those material bodies actuaiiy arise. These
considerations render the subject serious.

With respect Jo the first paiticular here stated, as pleaded by the
abettors of the resurrection of the material body — That the resur-
rection of Jesus Christ was and is a real fact ; It is prantcd without
hesitation. And also that his resurrection is the example and pledge
of that of his people, is freely acknowledged. But the second pro-
position is not granted, neither can it be proved, neither the inference
c'rawn from it. For in the first place ;

332 OF THE

It is no where explicitly stated in the scriptures, that tiic same
material body of Jesus arose, or had any part in his resurrection.
Had tiiat been the case, it was quite natural for it to have been men-
tioned, as that was the particular object of the disciples' attention,
for which they sought, and of which alone they seemed to have any
real knowledge or understanding: for as yet the Holy Spirit had not
been given, to lead them into the knowledge of spiritual things. Ac-
cordingly, both Peter and Mary and those with them, made their
search for the body. And Mary, because she sa\v not the body, saicl
« They have taken away my Lord." And the angel, adapting his
language to the understanding of the women, said, '< Come see the
place where the Lord lay." This manner of speech was no doubt
common in those days, as it is also in these. NothiDg is more com-
mon than to say such a man was buried there, or he lies there, when
at the same time, no one believes the man is there at all, but the vi-
sible part, the body, or carcase, is there, and that serves as a reason
for such language ; but the most essential constituent of the man is
believed to be some where else, so that professors do not hesitate to
talk of such an one's being in heaven. In the next place,

With all that is said oh the resurrection of Christ and in confirma-
tion of the fact, there is no language used in the scriptures, but what
is capable of being consistently understood, v.ithout implying that his
material body had any share in the true resurrection or ascension.
Yet it is not to be denied that he appeared to his disciples invested
with a body which could be apprehended by their senses. Of which
hereafter.

Now if all the expressions used in the scriptures, in proving and
describing this fact, be capable of a consistent acceptation without
implying the resurrection, reanimation and ascension of the same
material body, to the right hand of the Father, that view of the re-
surrection fails of being established. For no language can prove or
establish any fact, except that which cannot be consistently under-
stood in a different lightj especially when pointed language, of equal
authenticity, teacheththe contrary : which will be inquired into here-
after.

It is farther to be considered here, and kept in mind through the
whole inquiry and argumentation, that unless the ascension of the
same material body to the right hand of the Father can be establish-
ed, the above plan, of a literal resurrection, must fall to the ground.
For he is the life as well as the resurrection, and that which arose,
must also have ascended, and live for ever, else not be a participator
in the resurrection of Christ; and to consider the resurrection of the
same body as an example and pledge of that of the saints, and then
to suppose that body not to ascend as aforesaid, would render the re-
surrection of the saints a blank.

In the histories of the evangelists we find the following remarka-
ble language, which is argued as an unequivocal proof of a real
material body, consequently the same which was crucified. " And
« they came and held him by the feet, and worshiped him." [Matt.

kESURRECtioN. fk

58. 9.j " And as they thus spake, Jesus himself stood in the midsl
" of them, aad saith unto them, Peace be unto you. But they were
*« terrified and affrighted, and supposed that they had see 1 a spirit.
" And he said unto them, Why are ye troubled ? and why do vhous^hls
" arise in your hearts ? Behold my hands and my feet, that it is I
« myself: handle me and see : for a spirit hath not flesh and benes as ye
*' see me have. And when he had thus spoken, he showed tlicm his
«' hands and his side." [Luk. 24. 36, to 40.] " Then the same day
*' at evening, being the tirst day of the week, when the doors were
*' shut where the disciples were assembled for fear of the Jews, came
*' Jesus, and stood in the midst, and saith unto them, Peace be unto
*' you. And w'lien h6 had so said he sliowed unto them his hands
"' and his side. Then were the disciples glad when Tiiey saw the
*' Lord." " And alter eight days again his disciples were within,
" and Thomas witli them : then came Jesus, the doors being shut,
"" and stood in the midst, and said. Peace be unto you. Then saith
" he to Thomas, Reach hither thy finger, and behold my hands; and
*' reach hither thy hand, and thrust it into my side ; and be not faith-
*' less but believing. And Thomas answered and said ur.io him,
« My Lord and my God." [Jno. 20, 19, 20, 26, 27. 28.] Here it is
argued, was a real, material body.

It hath been granted above, that he appeared in a body which
could be apprehended by the senses, seen and felt. But it is argued
that it was a body of flesh and bones : so be it ; therefore a body
which could not inherit the kingdom of God, and consequently did
hot ascend thither. For flesh and blood cannot inherit the kingi-
dom of God ; and it is known that flesh and bones do not live without
blood, because the life of all (such) living is the blood thereof; and
it is evident that the phrases, flesh and blood and flesh and bones lite-
rally mean one and the same thing — the animal constitution distinctly
from the spirit ; the latter of which is capable of inheriting the king-
dom of God, but not the former.

But this body had the wounds in the hands, feet ?.nd si'i-;, and there-
fore must be the same body. If the wounds prove it to have been
the same body which was pierced with the spear and the nails in the
crucifixion, they also prove it to have remained in the same material
state as when he was crucified and buried ; but that was hot possible,
because he had appeared to some in a different form once or twice,
on that same day, in the evening of which he tan)e and stood in the
midst, and showed himself, on the first occasion of which John hath
related these circumstances. This appearance was in the eveninr; of
the first day after the resurrection, as particularly stated by both
Luke and John, who both relate the same interview between Jesus
and his disciples.

Now to have preseiA'ed the woiinds safe through such changes, oi^
to have restored them to their former state for the disciples to see
them, implies an accommodation of his appearance to their preju-
dices and natural senses as really as an assumption of the whole bo-
dy, or the accommodating of himself to their senses while the ani-

T 2

BSJ. OF THE

mi' 1 body constituted no part of the representation ; the existence
therefore of those wounds proves nothing in favor of that being the
same body which had been crucified. Add to this the remarkable
fact of his coming and showing himself to them when the doors were
shut, so carefully related by John, in his i.arrc.tive both of the even-
ing of the first day and also of the eighth after, when Thomas was
present. Unquestionably the evangelist, in relating this fact so care-
fully on each of these occasions, intended to indicate something ex-
traordinary or miraculous in it. If then the miracle consisted in the
same material body's being found in the house, or coming in, when the
comnjon avenues adapted to the entrance of such bodies were all
closed, it proves unequivocally that these wounds were also miracu-
lously preserved or restored, to accommodate the appearance to the
prejudices and carnal weaknesses of the disciples. The discovery
therefore, or the existence of these wounds, is no pi'oof of its being
the same body, for it was as natural according. to the view here stated,
to show them in one body as another. With respect to the silly
plea which I have heard, that Jesus had gone into the house and con.-
cealed himself, while the doors were yet open, it implicates him in
the commission of a fraud, or the disciples in an uncandid statement
of facts ; or both. For him to come into the midst of them, the
doors being shut, if he had come in before, Avas no more extraordi-
nary than for any other man to step into a company ; and tlie suppo-
sition gives the whole narrative the appearance of fiction and atfec-.
tation, and not a relation of simple facts : the notion is chimerical.

As for the objection which some make, that this view of the sub-
ject represents Jesus as putting a cheat on the disciples, persuading
thern it was the same body when it was not, it is easily obviated.
This reply is plain and simple. That he was the same Jesus Christ
who had before conversed with them and had been crucified, and
that was the point to be proved ; but that he was then clothed with
the same animal body in which he had formerly dwelt, the disciples
laever tell us that it was the same or that they thought it was. And
admitting that in their ignorance of spiritual things and the earthly
conceptions relative to the kingdom of God, which they then had and
retained until after the ascension and the giving of the Holy Spirit,
they had nojother apprehension or conception, than that he .appeared
to them in the same body as before, that being the extent of their
knowledge or prospeats, this being an admissible case, (which I
would not pcremtorily contradict,) is no proof, either that the former
animal body was a partaker of the true resurrection, or that the dis-
ciples were imposed on by any fraudulent or deceptions measures.
They received such evidences of the triitii as their weaknesses re-
quired, and their infancy in spiritual tilings admitted ; for they were
yet unacquainted witli the distinction between the natural and spi-
ritual creation — between the old man and the new. And there could
be no deception in his appearing to them in the old creation, or body,
or an assumed body in the appearance of the old, until they were
oonvinced of his. resurrection, his being; alive and his really appear-

RESURRECTION. 355

ing to them, and until they obtained more correct knowledge of his
true character in the new creation, more than in any man's putting on
a coat which he had been accustomed to wear, or one resembling it
where the people were not sufficiently acquainted with him to know
him without such coat, and yet the necessity of his being known
were indispensable.

If it was an imposition or cheat for Jesus Christ to show himself
to his disciples in a form adapted to their senses and apprehension,
when he was not clothed in the same flesh and blood, which he had
formerly taken on him, it was no less an imposition, to intimate that
the wounds had remained as they were, after having passed through
tliat which rendered it impossible. ■ And no reason can be produced,
why he should carry those wounds, after he arose, had he even inha-
bited the same body, except to accommodate himself to the senses
and understanding- of his disciples, so as to gain their consent to the
truth of his being alive, or the truth of his- resurrection. Figures
and shadowy representations are not the substance ; yet they are not
false or fraudulent, when they subserve the purpose of conveying
evidence to the understanding and of establishing truth. The disci-
ples were yet in nature, the Holy Spirit being not yet given, and
needed natural and perceptible representation^, to confirm them in
the faith of that substance which is spiritual.

But the advocates for the resurrection of the animal body argue
farther ; That as the l)ody had now become spiritual, it could be put
into any form, or removed to any place, Dn any necessary occasion,
with the utmost ease, a spiritual body being unresisted by matter.
\yithout this expedient there is no accounting for the various appear-
ances which took place, as passing into the house, the doors being
shut, disappearing in the open light, and the like. But this argu-
ment militates directly against the common plea, that it Mas properly
fl-fesh and bones,' and the same in which he was crucified. Thus the
arguments on that side of the question destroy each other, and like
the witnesses against Chrict in old time, agree not among themselves.
For the arguments adduced to prove the resurrection of the same
material b'bdy, assert that it is yet material, fiesh and bones, conse-
sequently that which cannot inherit the kingdom of God, and there-
fore can have no participation in the resurrection of Christ, as alrea-
dy proved. But if to avoid this difficulty, it be argued, that the body
which was raised was spiritual, the one argument invalidates the
other, and there remains no proof of its being the former material
body. And if it be said that the body of Jesus is not asserted or be-
lieved to have been proper flesh and bones after the resurrection, but
that which had been such, now become a spiritual body. I ask what
peculiar faculty, or ability, such a spiritual body would possess to fa-
Tor the appearance of flesh and bones, or what claim it would have
to be so denominated, above that which was originally spiritual ? Spi-
rit is spirit ; and that which is of the spirit is also spirit. And flesh
is flesh, and that which is of the fiesh is also flesh. So that all such
motions of fl«sh and blood, or flesh and bones, becoming spirit, o» •

3j6 of the

being so modified as to constitute a spiritual body, arc without fou» *.
dation.

But the crowning argument with some may be, that the body of
Jesus was not transformed into a spiritual body, as long as he con-
versed with his disciples, but was thus translated when he ascended
to heaven. But this proposition lacks proof. It also militates against
the scripture testimony, and even contradicts it, concerning the re-
surrection of the dead, of which the resurrection of Christ is main-
tained, not improperly, to be an example, It is raised a spiritual body:
of this hereafter. Neither is the above proposition free from the
former difficulty, that fiesii and blood cannot inherit the kingdom of
CTod. And the scripture makes yjo provision for any qualification of
that unequivocal expression ; for neither is there any doctrine in
revelation, nor any principle in natural reason, philosophy or morals,
to teach us that matter can, by any method or degree of modifica-
tion, be transformed into spirit : ail such conceptiojps therefore, are at
best vague and groundless. ' ' "'

This sentence. " A spirit hath not flesh arxl bones, as ye see me
<' have," contains no real proof that it was tl.ie same body, when two
things are considered. First ; the intention of the expression; which
v/as to convince the disciples that he was a real man, the same Lord
Jesus whom they had formerly known, and by the way to dispel their
fear?, and so bring thein to be composed and conversable. For they
wereterrified and affrighted and supposed they had seen a spirit. This
shows that he had hot the common appearance ; for why should they
be terrified at tlie sight of a man with whom they had been so long
conversant or suppose him to be some unknown spirit, having already
heard that he had risen ? The answer however was well caleul-ati-d
to soothe their minds, until they should becorne better acquainte4
with him in his tnie order.

The terror with which the disciples were seized on that occasion
and the reason assigned, strongly indicate the necessity which existed,
th3t he should show himself to them a man in full form with flesh
a.;Kl bones. They v.-ere terrified and affrighted, and supposed that;
they had seen a spirit. From this it appears they knew very little
about spirits : they had not yet understood, that their I^ord and Mas-.
ter was a spirit. But they were now in a kiiid of' deserted forlorn
condition™- their Lord had been crucified- — the Jews Vv'ere their enc'
mies, for fear of whom they were gathered together info that house—-
and in the midst of- these calamilies, as if to perfect their misery^
behold 1 a spirit-?— an evil spirit, or demon, as they supposed — a mes-
senger of evil. For why should they have been afraid of an heaven-
ly spirit- — an angel of peace ? But their understanding was small on
these subjects. No method therefore was so proper, to calm their
fca''f., as to present himself to them, a man in full form, and perfect
in all his members, and give them a fair opportunity to esfmint;
hh>i, LOf;e*hcr with the wounds which he had wisely rctnincd for tiiis
purpose, vr^tJi they were satisfied that This is He. It halh hern
already (jvi^gicj that nuch ^repr-^sentations imply no fraud. Observe.;

RESURRECTION. 557

It is not said, I am flesh, or I have fiesh and bones ; but, a spirit hath
not flesh and bones, as ye see nie have — as ye behold or [(Sfcopfttf.]
contemplate me as having. A lorm of expression perfectly consist-
ent with an accommodating appearance, or an assumed body lor ac-
commodation's sake. For the Lord, even Jesus Christ, is a Spirit,
and therefore hath neither flesh nor bones.

Secondly ; We are told by the learned, that according to the idiom
or manner of the Jews, whose language Jesus and his disciples used,
they said any thing is so, when it appeared to be, and there are exam-
ples in the scriptures to confirm this observation. Accordingly it is
said. (Gen. 5. 24."! " And Enoch walked with God, and he w?.s net :
<' for God took him." He did not cease to be, he only di?apf eared
from the earth. " And (Jno. 1. 14.) the Word was made flesh;"
that is, was clothed with flesh, or took on him flesh and blood such as
the children had. Again; (2 Cor. 5. 2i.) " For he liath made hiiu
" who knew no sin, sin for us." For our sakes he prepared liim a
body, and clothed him in flesh and blood such as the cliiidren liad,
sinful as it was, thus laying on hirn the iniquity of us all. But who
is dark enough to believe that the Word which was God, was also
proper flesh, or that Jesus Christ was really sin ? Again; (Ro. 5.
20.) "Moreover the law entered that the ofTcnce might ahotmd."
That it might be seen how much it did abound, for by the law is the
knowledge of sin. Once more ; (Ro. 6. 17.) " But God be thanked
^' that ye were the servants of sin." That ye iiave seen that ye were
servants and taken the conviction. These examples are suflicient to
confirm the observation, that it was according to the Jews' manner
to say on many cccasions, that such a matter is, when it appeared to
|)e. The saying of Jesus therefore, after the fullest examination con-
tains neither assertion nor conclusive proof thai he then posses.scd
the same animal body which he had formerly inhabited.

The saying of IMatthew, " And they came and held him by tlie
".feet," contains no decisive proof that it was the same body. Before
any such fact can be established from that saying, we must have it
proved that the body which Jesus possessed when divested of the
clay tenement, and which saints also possess eventually, is incapable
of perceptibility and form, and also that he was unable to assume per-
ceptibility for the satisfaction of those women.

Another particular related by Luke of that first memorable even-
ing, was his eating. (24. 41, to 43.) " And while they yet believed
'' not for joy, and wondered, he said unto them, Have ye here any
" meat ? And they gave him a piece of a broiled fish and ol an honey-
^' comb. And he took it, and did eat before them." It is presuma-
ble, that few, if any, will be so weak as to suppose this was done
for any thing else than a sign, to take off their excessive commotion
of mind, to render them more conversable by becoming more fami-
liar with them, and eventually to confirm their faith in the resurrec-
tion, and in him as their Lord and Master. Now if this sign could
not have been given without the use of the same body which he for-
f.\ev\y inhabitod, it must undoubtedly have been there. But I pre-

3oS OF THE

sunie none will say that Jesus had not power to give it through some
otlicr medium; it therefore fails of proving the- presence of the
same body.

CHAPTER n.

The subject cont'miied ; ivith some att;7ition to firofihetic scriptti t,

SEVERAL other particulars are recorded by the evangelisia .a
confirmation of the fact, that Jesus rose -from the dead ; but I have
purposely selected those Avhich had the gres-test appearance of favor-
ing those who plead that the same material body arose, and asceodedy
and that the same matci ial bodies of the saints must also arise. My
object in selecting these hath been, that the labor might be shortened,
both in writing and reading ; for these comprehend every evidence
contained in the other particulars, and so present the whole in a
shorter view than could have been done by quoting every passage
which speaks of these things. And in all these, and all the rest, al-
though there is suflicicnt proof that Jesus rose fronl the dead, yet
none either by expi-ess testimony or by necessary consequence, that
the same body arose ; because all the language is capable of a differ-
ent acceptation consistently with truth. For as before intipiated, it
is perfectly just to plead, that as long as the language" alledged in
proof of the fact, is capable of a different acceptation, it cannot pass for
proof, especially considering that other scriptures of equal authenti-
city more explicitly teach the contrary. Uncertain consequential argu-
ments, and tliese pai-tly analogical, however plausible; without explicit
testimony, must not be allowed to overbalance proposed and explicit
teachings of equal authority ; neither can literal and natural repre-
sentations of a spiritual work, adapted to the understanding of natu-
ral men, be admitted as being capable of cornmunicating the know-
ledge and understanding of said work, as well as the work itself, or
the language and experience of those who travel in it.

The subjects of every new dispensation require the light and
teachings of that dispensation, before they can understand the nature'
and order of its works. The apostles wei'C just emerging from a
dispensation which consisted in outward things. In meats and drinki
and divers washings and carnal ordinances, and which had only a
shadow of good things to come and not even the real image of the
things, (Heb. 9. 10, and 10. 1.) and were properly in a carnal state,
and had earthly conceptions of the work of Christ and kingdom of
God, as their works and language every where show. At one time
they were inclined to command fire to come down from heaven,
to consume those who did not receive their master. [Luk. 9. 54.] At
another time they undertook to defend him with the sword. [Jno. 1 S.
10. Matt. 26. 41.1 And at another time Peter undertook to rebuke
Jesiis himself bel:ause he showed thcjn what should befall ijii^?

RESURRECTION. 359

*' That he must go to Jerusalem, and suffer many things 6f the El-
" ders and chief Priests and scribes, and be killed, and be raised again
»' the third day. Then Peter took him, and began to rebuke him,
" saying, Be it far from thee, Lord : this shall not be unto thee." No
doubt but he intended to fight courageously. But Jesus ordered
Jiim to get behind hivn, as one v.ho stood in his way, and called him
satan, an enemy, telling him in plain terms that he savored the things
,of men, who seek ease and protection to the fiesh, and not the thhigs
of God, whose way h to crucify the flesh that the spirit may be saved,
" Get thee behincl me, satan ; thon art an offence to me : for thou
" savorest not the things that be of God, but those that be of men."
[Matt. 16. 21, to 23.1 And so deeply were they ail lost in a carnal
sense of things, and m ignorance of the work and kingdom of God,
that when Jesus was taken and crucified, they felt themselves for-
saken, and beoame disconsolate, as though all had been lest. For
notwithstanding ail the teachings which they had received from his
own mouth, and the writings of tlieir own prophets they knew not
that he was to ht put to death and to rise again, " For as yet they
*' knew not the scripture, that he must rise again from the dead,"
iJno. 20. 9.j and when it came to pa«is, they were with difhculty
prevailed on to believe, by the plainest testimony of their OAvn senses,
as their history shows. And even after he had risen and they had
believed and conversed with him about forty days, their carnal sense
greatly remained, and they still expected aq earthly kingdom. And
hoping, that as he was risen from the dead to their full conviction
and satisfaction, the time had come when he would commence his
reign Vv'ith them for ever, " They asked of him, saying. Lord, wilt
" thou at this time restore again tlie kingdom to Israel ? And he
<' said unto them. It is not for you to kiiov/ the times or the seasons,
•' which the Father hath reserved in his own power. But ye shall
*' receive jxAver after that the Holy Ghost is com.e upon you." [Acts.
L 6, to 8.] They asked him, if he would at this time restore the
kingdom, as though they had once had it, (wlien that which they had
had was only carnal,) after he had so plainly taught them long before,
that the kingdom is within, and cometh not with obser^"ation, or out-
ward show. But knowing their earthly, conceptions and their short-
sightedness in spiritual matters, he referred them to the teachings of
the Holy Spirit, shortly to be given to them, whose office it was to
guide them into all truth, and to take of the things of Jesus Christ
and show to them ; whom after they had received, they began to un-
derstand the spiritual nature of the work and kingdom of God.

Now it could not be expected, that the disciples, under the influ-
ence of those earthly \\exvs with which they were so strongly pre-
possessed, according to the vrorks and teaching of the dispensation
in which they had been educated, could suddenly receive the know-
ledge and understanding of a spiritual kingdom and of the resurrection
to eternal life in that kingdom, without such evidences and represen-
tations, adapted to their senses and their understanding, as were suffi-
cient to establish thg fact, that Jesus did arise, and confirm them in

360 OF THE

the belief of it, the tnie nature of which they had afterwards to
learn, by a farther experience under the guidance of the Holy Spi-
rit. And for the same reason, it behooved these disciples, in preach-
iii!^ the gospel to others, who labored under the same disadvantages,
or greater, to present to them, such evidences as w ere calculated to
beget in them the faith of the fact, that Chiist arose from the dead,
by addressing them in such language, as they coidd understand,
although by so doing, they were obliged to dwell greatly in the let-
ter, and leave the true spiritual substance to be learned by future ex-
perience. All people must be children in grace, as well as in nature,
before they can be men and women of full age, grown up into hinx
in all things, who is the head, even Christ.

It will likely be objected that it is unfair to make a studied labor
of explaining all these facts in such a manner as to exclude the re-
surrection of the animal body, when a simple attention to the narra-
tive would certainly fix that impression. Thus it hath been objected
to me, that a child would leceive the understanding of the natural
body as being raised, by just reading or hearing the account. I ac-
knowledge the truth of the observation, but not the propriety of the
argument. And no doubt a child or minor, previously to better infor-
mation, being necessarily ignorant of the nature and order of spirits,
or spiritual existence, would readily receive the impression of a natu-
ral body, as well as others who know nothing beyond nature ; but the
argument is disingenuous, f )r although Jesus enjoined it on all, to
become as little children, that requisition did not relate to the under-
standing of the spiritual nature of his work and kingdom, but to sim-
plicity of manners teachableness, and the like. Hence the apostle's
exhortation, >'• Brethren, be not children in understanding; howbeit
" in malice be yc children, but in understanding be men." [I Cor.
1 4. 20.] It is also granted tliat the narrative of facts given by the
evangelists would readily fix the impression of the resurrection of
the animal body, were there no testimonies to the contrary, and were
not the subject better understood by the gift of the Spirit in those
who have traveled in their spirits into the same work with Christ, as
the apostles began to do after the Spirit descended on them ; or could
the resurrection of the animal body, be once estabHshed by unques-
tionable testimony, the different facts recorded by the evangelists
would be strong corroboratives, naturally coinciding with such testi-
mony. But such unequivocal testimony is wanting. And it cannot
be unfair, in a snhject of so serious a nature, to examine the evidences
with the utmost scrupulosity, and give them no more weight than
they necessarily and justly claim.

Another objection is. That if the sa^pe body did not rise, it could
not be the same Jesus Christ, for he could not properly exist as the
man Jesus without it. I would ask, "What imperfection, inability,
or deficiency, existed in Jewus the Son of Ciod above other men, that
he could not exist and be the same Jesus Christ without a body of
clay? Abraham, Isaac and Jacob had laid off the tabernacle of clay,
ages before the ministration of Moses, and yet they existed in his

RESUiniECTlON. 35 i

days, the same Abraham, Isaac aud Jacob, and tlie Lord rcmembeioJ
them and was their God. But God is not the God of the dead, bui;
of the livinji;. Moses also, though he had been dead hundreds of
years, and his body buried in one of the hills over against Bcth-Peor,
v/as alive In the days of Jesus Christ, and came in company with
Elias, and talked with him in the mount, and the disciples saw him,
and it rjas Moseu : so sailh the evangelist. If these and many more
could e>dst, and retain their personality and name, before tlie lesur-
rection was completed, aiid while their animal bodies were in the
<Iust, how much more the Son of God who is the resurrection and
the life ? a true Spirit of divine ori^ijin ?

Another objection stands thus; If the animal body did not rise,
there w^as no resurrection in the case, for none but that body died.
This objection originates in ignorance of wl.at the true resurrection
is. Jesus laid down the tabernacle and descended into the common
state, or place, of the dead, and returned again to be seen among the
living, " Now no more to return to corruption." And the scripture
was fulfilled, " Thou wiit not leave my soul in hell, neither wilt tr.ou
*' suffer thine Holy One to see corruption."

Jesus Christ the first born Son of God was a man, and lived a Jew,
being born under the law. In the character of man, he was invested
with the whole of human nature in its fallen state, according to the
order of the first Adam, that he might be a suitable leader to lead
them out of their lost estate, who were subjected to death by reason
of sin. " For both he rhat stuictificth and they who are sanctified
*' are all of one, for which cause he is nut ashamed to call them bre-
" thren. For as much then as the cliildren are partakers of llesh
<' and blood, he also himself likewise took part of the same ; that
*' through death he might destroy him that had the ])owcr of death ;
" and deliver them who through fear of death were all their lifetime
" subject to boridage. For verily he took not on liim the nature of
*' angels ; but he took on him the seed of Abraham. Wherefore
« in all things it behoved inm to be made like unto his brethren ; that
" he might be a merciful and faithful high ])riest inthings pertaining
" to God, to make reconcilialion for tlie shis of the people. For in
" that he himself hath suffered, being tempted, he is able to succour
« them that are tempted." [ileb. '2'. 11, 14 to 18.] " All we, like
<' sheep have gone astray ; we have t^irned every one to his own way ;
*' and the Lord hath laid on him the iniquity of us all." — " By his
" knowledge shall my righteous servant justify many ; for he shidi
" bear their iniquities." flsa. 53. 6, 11.] "Behold the I.aiiib o7
" God who taketh away [or beareth away] the sins of the world."
[Jno. 1.29.]

As a Jew, he Avas a true minister of th.at dispensation to fulfil it,
' and to open the door for th.e salvation of the Gentiles as well as tlie'
Jews. " For he is the end of the law for rigiileousness to every one
" Avho believeth." " Now I say that Jesus Christ was a minister of
*'• the circumcission for the truth of God, to confirm the promises
^ made to the fathers; and that the Gentiles might glorify God for

z 3

or THE

- his mercy. (Ro. 10. 4. and 15. 8, 9.) And he not only kept the
Jewish lav, or law of Moses perfectly, but also the intermediate dis-
pensation committed to John as his forerunner, submitting to hh
Ijaptism, and saying, « Thus is becometh us to fulfil all righteous-
iicss," and so putdngan end to that. And this was consistent with
tlic views which John had of these things, that the ministry 'of Jesus
Christ would supersede his, as he said, " He must increase, but I
•nuist decrease." [Jno. 3. 30.1

Thus keeping his way fully cleared on every hand, and in every
character which he filled, he stood on fair ground to commence the
Avork of his supreme character, as the Son of God, the first born
among many brethren, to introduce the new and spiritual family, the
kingdom of God. Now in accomplishing this work, the labor of
Jesus v/as to renounce all the M'orks and travel out of all the nature
pf the first Adam, to die to sin and live to God according to the law
of the new creation : for he is the beginning of the creation of God.
So it is written, " In that he died, he died to sin once ; but in that h6
liveth, he liveth to God." [^Ro. 6. 10.1 And this is the true resur-
reciibn of Christ and of his people, of whom he is the examples-
captain and leader, of which all other resurrections are. but the sign.
But this remains to be more fully stated in the third general pVo-
position.

Now to return more immediately to the point in hand. Having
tluis far examined the history of facts, relating to the resurrection of.
the man Jesus, I shall next proceed to enq\}ire into the import of
some portions of scripture of a prophetic nature, relating to the
same subject.

When the Jews had asked a *gn, " Jesus answered and said unto
■^' them, Destroy this temple .and in three days I will raise it up.
•' But he spake of the temple of his body." (Jno. 2. 19, 2!.) This
scripture will likely be considered as an explicit and decisive testi-
mony, that the same material body arose and ascended. And it
might be so considered were it not for two reasons. The first is that
other scriptures more copiously teach the contrary, as will be shown
hereafter. And secondly. We are not without example of the same
'orm of, expression, in the teachings of Christ, wl^.erein the same is
not intended : that is V/here the demonstrative pronoun it which
commonly implies the same as the antecedent noun to which it stands
related, doth not in these instances imply the same, but that which
sMCceeds in the room thereof. " For whosoever will save his life
'^ sv.sll lose it : but whosoever will lose his life for my sake, the same
*• shall find it." [Luke. 9. 24.] This text is a plain, example of what
i i staled above ; for 'he life which the man is here said to save, is not
the same which he would lose by so doing ; the one being carnal, the
oihcr spiritual and eternal. And the life which is here stated as be-
ing lost for Christ's sake, is not the same which is found by so doing,
the first being carnal and the last spiritual and eternal. Yet it is said
he that Icseth his life shall find it ; which it, doth not signify the
same life v/hich is lost, but thjit Avhich succeeds. So, destroy this

RESURRECTION. S63

I

tempio, or body, and in three days I will raise it, doth not necessari-
ly signity the raising of the same body, but of that which succeeded,
or it is applicable to any body which answered the purpose of his lac-
ing raised ; as much as to say, Kill me, and in three days I will be
alive and have a living body.

Another argument, vigorously maintained, for the rrsurrection aiid
ascension of the same materia! body, is grounded on the words of
the Psalmist (16. 10.) « For thou wilt not leave my soul in hell; nei-
« ther wilt thou suiter thine Holy One to see corruption." This
]Drophecy is twice quoted by the apostles, with express application to
Christ and his resurrection. Peter, speaking of David, saith, " lie,
" seeing this before, spake of the resurrection of Christ, that his
" soul was not left in hell, neither his flesh did see corruption." [ Acis
2.31.] And Paul on the same subject, saith, "And we declare
*' unto you glad tidings, how that the promise which Avas made to
" the fathers, God hath fulfilled ihe ssfme to us their ciiiidren, in tliat
« he hath raised up Jesus again ; as it is also written in the second
*' Psalm, Thou ait my Son, this day have I begotten thee. And as
*' concerning that he raised him up from the dead, now no more to re-
ctum to corruption, he said on this wise, I will give you the sure
*' mercies of Davi,d. For David after he had served his own gcnera-
" tion by the will of God fell on sleep, and was laid unto his fathero^
" and saw corruption : but he wlnom God raised again saw no cornip-
•« tion." [Acts 13. 32 to 37.]

It is remarkable, that in all which is said by both these apostles^
it is not once said that the material body, or flesh, was that which
arose. Paul, in all he said while commenting- on the remarkable
prophecy, did not once nama" the body, or flesh of Jesus Chriist,
but simply stated that he was raised from the dead, as God had pro-
mised to do ; a fact acknowledged on all hands. And that Jesi-s conld
be raised from the dead, and exist, the same Jesus, without the same
material body, had been already proved.

But much stress hath been laid on the words of Peter, « Neither
^ his flesh did sec corruption." That this is figurative language is
evident ; for a dead body of flesh in no case seeth. That there \vas
a marked difference between Jesus and David with respect to death
and resurrection is not denied ; for David was buried, and as other
men do, remained among the dead, waiting for the day of resun-cc-
tion and redemption, while liis body remained in the senulchrc and
returned to its native dust ; but Jesus, who was the resurrection and
the life, though he expired and Ayas laid in a tomb, on the third dav
was found atiiong the living, God having raised him from the dead,
having loosed the pains of death, because it was not possible he could
be holden of it. But that all this could take place without the ma-
terial body constituting any part of the true resurrection, hath been
already shown, and remains to be farther illustrated in its proper
placo.

This phrase therefore, « Neither his flesh did see cornnlion,"'
<4oth not positively prove more than what is not disputed, that' he Ait

364 OF THE

not remain undei'thc power of death as others had dene, and that his
material body did not rcm&in in the toivib and moulder to dust as
others did : for when they looked into the tomb, they saw not the
body of the Lord.

People api>ear as intent for the resurrection of the animal body of
Jesus, as if they thought the resurrection disannulled, and Chi-ist and
his salvation made of no effect without it. But it may with propri-
vty be asked on the contrary. What use had he for that body, aftev;
tiie end for which he took it on him was accomplished ? . That encV
accordir.,[^ to the scripture was, " That through death he might dcr
" stroy him that had the power of death and deliver those whof,
*' through fear of death, were all their lifetime subject to bondage."
("Heb. 2. 14, 15.] He had now travailed through death and con-*.,
quered it, with him that had the power of it ; he had finished the
work, which the Father had given him to do, even before he had
altogether passed through, th.at natural death of the animal body on
the cross. What use therefore had he for that body any longer ? Or
Avas that body so much au]3erior to the spirit, that without it he could
not be glorified with the Father himself, with the glory which he had
with him before the world was? How then did he partake of that
glory before he had put on said body ? . '

Was the assumption of that body of flesh and blood the work of
glorification or humiliation ? Not of glorification, but of humilia-
tion: this p.ccdeth no proof. And having once stooped to the work
oi humiiiatioji, must he forever remain under it ? By parity of rea-
s(;n, because he once submitted to death, he must forever remain
under its power, or lose the reward of victory through death and exal-
tation through his huiiiiiiatipn. [See Phil. 2.6,7, Scc.J. When he
hjid passed through death and risen from the dead, the foundation was
completely laid, he being the ciricF corner stone ; he had,opene;d the
nev/ and living way, had set us an example that we might follo\y his
steps, was made perfect through sufferings, and had become a ccir)-
piete forerunner and captain of his people. And what now remain-
ed, but to convince his disciples of the truth of what be had done,
and lead them into an understanding of its nature and design!' And
as the work and kingdom of Christ arc si'iritual, what need for the
animal, or material body ?

But some, may object, that this reasoning arraigns the work of
God, and inquires-into matters which are not our concern; that the
work of God is evidence- enough for us, and that the fact of Christ's
being raised ficmtlie dead ought to silence ail our objections. God's
works are not arbitiary ; and it is net contrary to true obedience and
real faith, for us to inquire into the reason and r.atuie of the works
of God, as far as will l^e profitable for tlie ministration of light. But
let tlxfact be once established, that Jesus Christ rose from the dead,
and disputing on that point is at an end: this is the undisputed fav't
iJUKi;-:-; c'w>'.:i;ns. Aid4etit, he established by the authciity of in-
r.,' •; '"fn, li.at ;ji« rtsurrecticn cf'Jtsus Chu:;t f-.om tl.e dtrd ccn-
sisu-d-iutix :ai5!i;g ag;;;n el ti," n;aie;iii l.u:y. ir \,.i:{ [t ccyld not Le

RESURRECTION. ^65

accoviiplishcd without it, and disputing; is at an end on that point also;
but that is the point in debate, and which cannot be pvoved in the affir-
mative, until it be first proved, that that material body constituted the
true Jesus Christ, so that he could not exist without it — the negative
of which hath been already proved.

It may, as hath already been done, be objected ; If tlie material
body did not actually rise, or is not the proj^er subject of the resur-
rection of Christ, what was done with it ? for it was not found in the
tomb, neither did it sec corruption. Let me use the liberty assumed
above, but witli move propriety, and soy. What is tb.at to us ? Have
we any ri;^ht, or any occasion to search into the unrevealed method
of God's working, and that too in a matter which doth not materially
-•afreet our salvation ? "It is the Spirit tliat quickeneth; the fiesh
'* profitcth nothing-." (Jno. 6. 60.)

But to obviate this objection move fully, for those vrho count it
weighty, or even plausible ; let me ask ; Was there not as much
reason for removing the body of Jesus from the tomb as for conceal-
ing the body of Moses from the Israelites, so that no man knew of
his sepulchre ? If the fathers Avcre in danger of worsh.ipping the body
or tomb of IMoses, as hath been supposed, ("or what other reason can
be assigned for his concealment ?} on account of his great character
and mighty v.orks, how much more might the body of Jesus, who so
far exceeded Moses in the glory of liis character and works, have
become a snare to his follov/ers, and a real hindrance to their belief
of the resurrection, and to tlicir understanding of his spiritual cha-
racter and vrork, in tlie carnal condition in which they still remained ?
They have taken away my Lord, said Mary, because she found not
llie body. Anel could they have been readily convicted of idolatry,
or any v/rong procedure, in offering adoration to their Lord ? while
all the tinic their sense would have been cleaving to the flesh, to the
neglect of the Spirit. Neither is it probable, that they could have
been readily convinced, or easily satisfied, with respect to his resur-
rection, or his being actually alive, his ascension and glorification, and
other things pertaining to his work and kingdom, while they could,
at any time, by going there, have seen him to their sense, dead in tlie
•ton\b. Besides; Kow much more diiBculty must have attended tlie
ministry of the disciples, after they had come to believe, to convince
others, ■\A ho cither had no faitli in the resurrection at all, or had car-
nal and natural views of it, that he had risen from the dead and was
artually alive, while his body could at any time have been seen, or
had it been commonly known how it Avas ren^oved ? The report,
common among the Jews, that his disciples had come and stolen him
away by night, while the soldiers were asleep, v/as fabricated to pre-
vent the peo])le from believing, and what plausibility would have
been attached to that febrication, could the body have been found ?
Frcm every consideration therefore it was necessary that the body
should be removed as it was, cut of the reach or knowledge of any
of them.

5(36 OF THE

Upon the \rholc ; I'lcm a consideration of the real cliaractcr a\A
condition of the disciples — the literal and carnal sense of things
which they had by nature and according to the carnal dispensation
to which they had been accustomed — their slowness of heart to be-
lieve on the plainest testimony, it appears to have been necessary to
represent to tliem, the work of God in the resurrection and ascension
of Christ, in such a dress as that they could at least apprehend it, and
be convinced of its truth in the sense and understanding of things, in
v/hich they then were, while in the mean time every possible hin-
drance was taken out of the way, that being confirmed in the truth
of facts which had actually come to pass, they might the more easily
be led into a better understanding of their true nature, after they be-
came more fully able to receive coi'rect information ; which was af-
ter they had received the Holy Spirit. '^ I have yet many things,"
said Jesus, " to say to you, but ye cannot bearihem noW. Howbeit,
" when he, the Spirit of truth, is come, he will guide you into all
" truth — He shall glorify me : forjie shall receive of mine, and shall
<' show unto you." "(Jno. 16. 12, 13, 14.)

The removal of that material body required, that the stone should
be rolled away from the mooth of the sepulchre, because material
sul^stance rccjuircth space to move in, free from other obstructing
materials. But what was to hinder the soul of Jesus, replete with
the resurrection power of God, to enter the grave, reanimate the
body, and bring it forth, a spiritual body, without removing the stone,
or even cracking the seal, any more than to enter the house where
the discij)les were, the doors being slnit ?

Thus far of the resurrection as it immediately relates to the per-
son of Jesus Christ. And herein I have taken notice of the princi-
pal and most prominent passages, as being most calculated to com-
prehend the whole and bring them all into full examinatico* which
are pleaded in favor of the resurrection of the same material body,
and have found none but what are capable of a consistent and suffici-
ently free acceptation without including the belief of that fact. That
point therefore of the liteial resurrection of the same animal body
I'cmains unestablished ; untaught in explicit language of the scrip-
tures, unproved by fair and necessary inference. But io the mean
time it is proved that Jissus Christ was capable of existing and being
tiie same Jesus Christ, without inhabiting that same bcdy ; conse-
quently the resurrection and reanimation of that body, is not the point
in M'hich the resurrection of Jesus Christ consists, as commonly in-
sisted ; therefore to deny the resurrection, reanimation and ascension
of that material body, is not tlie same as to deny the resurrection of
Jesus Christ altogether, seeing that the resm-rection can exist in fact,
according to the scriptures, without the aid of that bcdy : he was
quickened in the Spnit.

In peruaing these sheets, it may frequently be suggested to these
of a difi'ercnt sentiment, that it is uncandid to labor prcpcscdly after
a method of understanding these scriptures ai;d all others, so as to
exclude tlie faith cf the rcs\irrccticn of the animal body. But st

RESURRECTION. 96?

method of arguing which is open and above board is not uncandid.
I proposed in the beginning of this branch of the subject to show that
all these scriptures could be understood consistently without implying
that fact ; and it is r.ot an unfair method of arguing, to show that
any fact is not established by the arguments advanced for that purpose
and particularly with respect to the subject now in consideration,
or others of the same nature, it doth not so properly belong to us
who disbelieve the resurrection of the animal body, to prove it did
not rise ; what belongeth to us, is the negative pan ; and that
cannot require proof, according to any philosophical or logical me-
thod of reasoning. But to those v.'ho believe the resurrection of that
body, and consider it an essential part in the resurrection of Jesus
Christ, it belongs to establish it in the affirmative, by unquestionable
testimony, while it is not disingenuous in us to analyze every argu-
ment with the strictest scrutiny, and to invalidate, as far as honesty,
truth and reason, will admit.

I have hitherto kept up the idea of the resurrection and tlie as-
cension as being so closely connected together that that which arose
Tnust also have ascended, and that which ascended must also liavc
arisen. This idea needs ho farther proof, being evident from, the
most simple view of the subject. But that the material body was
not that which ascended, cither in whole or in part, (at least that it is
not necessarily included, the point now under consideration,) is fairly
argued from this, that that which ascended was the same which de-
scended first from heaven. " He that descended is the same also
" that ascended." [Eph. 4. 10.] Now the animal body was not that
v/hich descended, being produced of the substance of Mary's body,
and brought forth like those of other men. Add to this, that the
apostle hath explicitly marked the difference between his dying and
rising, applying the first to the flesh,, " Put to death in the flesh,*'
and the second to the Spirit, " But quickened in the Spirit." It is
observable that he is never said to be quickened in the flesh, or his
flesh to be alive : It is already proved that the man could be alive
^vithout it.

I take the liberty to appeal to the learned for the consistency and
correctness of the translation which I have i)iefcred in the text las*
quoted, while I ask if any reason can be proff'ered, for rendering the
one phrase In the flesh, and the other By the Spirit, when the gram-
j^atical construction and government of both arc precisely the same?
Add to this, that the similar expression, a few lines after, which re-
lates to the above as a kind of recapitulation, is in the sam.e giam-
matical const ructioii and government, and is necessarily rendered m
the flesh. " For as much then as Christ hath sufl'ercd for U6 /.'.' the
« flesh." [1 Pet. 3. (8. and 4. 1.]

The following propositions appear necessary to be believed by the
abettors of the doctrine of the resurrection of the same material
body, before their plan can be complete. First. That the body of
Jesus was raised a spiritual body ; consequently it was a spiritual
body on that evening when he appeared to the disciples in the hcttst,

C6S OF THE

the doors being shut. For they insist (not impropferiy) thut his re-
surreclion is a true example aiid earnest of that of his followers, arid
also, that their body is raised a spiritual body. It is sown a natural
body, it is raised a spiritual body. Secondiy. That wi-.en he appear-'
ed on that same evening, and at the same instant of lime, that same
body of his was a material body, a proper body cf ficsh and bones,
such as a spirit hath not. " Handle me, and see, for a spirit hath
" not flesh and bones, as ye see me have," is to them an unequivocal
argument that he l(.>ok with him the same body of flesh ap.d bones.
Therefore tliirdiy. That the same body A\aa a spiritual ])cdy, and a
proper material body of flesh and bones at one and ti^e same
time. The necessity of believing these propositions in support of
that plan, their glaring inconsistency notwithstanding, is sufficient to
convince the abettors of it, if they would be reasonable, not only that
these, and the tantamount phrases in the scriptures, ai-e susceptible
of a ditferent acceptation from that in which they receive them, but
that a more consistent one is indispensably necessary to the support
of truth. They may however argue, thai it is urging th.e matter too
far, to charge them with calling it a proper material body, that th6
sense and meaning of their language is not to that' extent. But it
must be either matter or spirit, material or immaterial — Let them
tell us decisively which they mean.

CHAPTER III.

T'ie Resurrection.) nvith more i?n?ncdia(e relation to the Samts.

I PROCEED in the next place to carry the examination to the
resurrection of the saints, and therein to show, That there is no lan-
guage used in the bcripture to prove or explain tlvc resurrection of
Christ's people, but what is capable of an easy and consistent accep-
tation, without including tlie resurrection of the animal body, as be-
ing the proper subject of the resurrection, or constituting any neces-
saiy part of it.

i have hitherto treated of this subject, with particular relation to
tlie person of Jesus Christ ; but as it is pleaded and granted, that
the resurrection of Christ is a true earnest and example of that of
his people, tne certainty of the latter dependhig on the certainty of
the former, and the r;ature and manner of the one servirg to eluci-
date the naiure and n^anncr of the other alternately, the subject be-
comes essentially one, according to the scriptrues. We may theie-
fore with propriety proceed to examine the language of the scrip-
tures relating to the resurrection of the saints, to see if it cannot Ix;
xmderstood consistently, without including the resurrection of the
animal body.

I have spoken of said body, as not being the proper subject of the
true resurrection, neither participating in it. My reason for such

RESURRECTION. 36?

communications is, tliat I v/onid have the vmderstaiuling and sense of
the people fixed on the abiding- substance, and not contined to the
shadow. Not doubting but there have been resurrections oi animal
Tjodics, of men who were under an indispensable necessity of expe-
riencing a resurrection entirely distinct, before they could inherit the
kingdom of heaven: as the widow's son and Lazarus, Neither
would it materially affect the subject in hand, were it admitted that
Jesus assumed the same body for a time, and used it as occasion re-
quired, as a medium of access to his discipleS, for their cunviction
and inform.ation. But the true resurrection of which the apostles
spake, and to which they looked for substance, was quite another
thing ; as will, be shown in its place.

It hath been already stated, that there is no principle in nature, or
in the most profound philosophy ; neither any doctrine in the reve-
lation of God to men to prove that niatt;er is converted into spirit,
or material physical bcdlesinto spiritual. And to these thinj^s agree
the woi^s of a late writer ; " As no possible comivination of t'',c
" elementary parts of matter, howcA-er j^dirersified, and ey.U'..!c'.l,
" can produce a result which is /?;?7«fli;cr7V//, or vv'hich "s destitute of
*-^ the properties, and qualities of matter ; so no reduction of com-
" pound bodies can be carried beyond the elementai'v furms out of
*' which, or by which they were produced." [See Philos. hum. mind
Page 18.]

Unwilling hov/ever to cede their pretcntionr> to a favorite plan
suppoi'ted by tradition, prepossession and the allurements of the ficsh,
the abettors insist, that God hath actually taught by revelation, that
th% material body is coiiverted, by the power of Christ into a spirit-
ual body, so far at least, as to be the proper subject of the resurrec-
tion. In defeix^e therefore of the favorite plan, the words of Paul
to the Philipians are introduced ; [3. 20, 21.] " For our convcrsa-
" tion [in the Greek, citizenship] is in heaven, from whence jdso we
*' look for the Savior, the Lord .Tesus ; who shall cliange our vile
" body, that it may be fashioned like unto his glorious body, accord-
*' ing to the working whereby he is able even to subdue all thinp,s to
*' himself." According to the common use and meaning of words,
there is no difficulty in understanding this passage, without any rela-
tion to the resurrection, or reanimation of the material body, or any
conversion of the natural into the spiritual. The ordinary and na-
tural use of the active verb, i?o change, is propeily to ])ut away one
and receive another. Accordingly a man is said to charige his v;o.y-
ment, when he putsofl" one and puts on another; and to get his mo-
ney changed, when he giveth to some other man a large piece, and
reciveth small to answer his purpose, or giveth paper money and
receiveth silver; or the contrary. But a man will hard'y concludvi
he hath got his money changed by having it taken away for a time
and given back again. So to put off the body and put on the samr,
is no change. That is not therefore the work which Christ has to
do at his coming, but to finish the redemption of his people, delivci--
i'.jg; them completely and finally from the old man^ and clothing thc-ni

A .J

sro OF THE

in the new, fashioning them like himself, ciccording to tlie working
[tj/jjiytav, energy, or inward working] wJiereby he is able even to
subdue all things to himself.

With respect to the demonstrative, it, eommonly understood to
mean the same as the noun to which it points, ("en which account it
would be argued, that this language, Who shall change our vile body,
that IT may be fashioned like his glorious body, means the refitting of
our same animal body for the inheritance of eternal hfe,) it hath been
already shown and exemplified, that such phraseology is used when
identity, or sameness is not intended. It is also to be considered,
that the term, body^ doth not always mean the animal body, or car-
case, separately from the spirit, but the man, or person, as intimated
in the beginning. Thus a certain Greek author speaks of •wicked
bodies. And the same use of the word is quite common in our day.
Thus it is often said, I see some dorft/ coming, some body told me,
I want some body to do a piece of work, there was no body there,
and a thousand other instances, in all which the undeniable meaning
of the term body, is nia?i, or /lerson.

Some may suppose that an argument advantageous to the favorite
plan, «iay be had by a critical attention to the Greek text- And it
must not be denied that a literal translation of the text might be con-'
sidered more favorable, at least in the word translated change ;
Tlwjs, " Who shall transform the body of our humiliation [or hum-
" ble body] that it may be conformed to the body of his glory [or
'^ glorious body] according to the energy whereby he is able even to
" subdue all things to himself." But when we consider the use of
the term, body, as already sltited. with the other remarks on tliis
text, pertahiing to the nature of its language, as also that the energy
or power by which the body is to be transformed and fashioned like
his glorious body, is an inward working, we shall find nothing in this
tc::t sufficient to establish the resurrection, reanimation and glorifica-
tion of the same material body. For, to transform our humble bo-
dy cannot necessarily imply any thing different froni transforming
our humble person, by removing finally all the evil and useless in-
cumbrances and increasing the true and valuable substance, by the
working of his spirit. Besides,

It is farther to be considered, that the term, body, may very pro-
perly be understood of the church collectively, in the same manner
as in the v/ords of the apostle in another place, (Ro. 8. 23.) " Wait-
" ing for the adoption, to wit, the redemption of our body," afnd is
with propriety called mir body, as being that body of which we (chris-
tians) are all members. This view of the subject properly com-
ports with the' body's being called our humble body, or the body of our
humiliatio72, expressing the oppressed and afflicted state of the body,
or chvirch, from wliich it will be entirely redeemed in the progress
of the work of Christ at his coming, and translated into that which
is perfect and glorious. His work is before him, and his reward is
with liim. There is neither absurdity nor contradiction in expound-
ing these and many other scriptures with the latitude here allowed ^

RESURRECTION. 371

notwithstanding the fabricated maxim among systematics, That the
meaning of scripture is not various but single ; a sentiment from
which all denominations justly as well as necessarily deviate in prac-
tice, it being as groundless as Avhimsical. Variety is not tantamount
with contradiction : but it is necessary to teach and to expound ac-
cording to [arnxoytai/] the analogy of the faith of Christ. (Ro. 12. 6.)

The account given by Matthew (27, 52.) of the bodies raised
at the crucifixion, is alledged by some, in favor of the notion of the
general resurrection of the material bodies of all men. A free con-
sideration hov/ever of the relation thei'e given, and the attending cir-
cumstances will fully eviuce that it affords no proof of such a feet.
For admitting the fact there stated, to be the proper resurrection to
life, of corpses which had been buried in those graves ; the simple
existence of the fact is no proof of the general resurrection of
all dead bodies, or corpses, any more than the resurrcciicn of the
body of Lazarus or the widow's son, although both these had to die
again, and also to experience a very different resurrection, or never
inherit with Christ. But further ;

The dessign of the historian seems to have been, to give a state-
ment of the signs which appeared when Jesus expired. It is not
therefore probable that the narrative relates to companies of invisible
spirits only, or to many spiritual bodies, for the centurian and others
around could not have seen them, of course they could not have been
signs to them. What is said of the spirits of those saints, or in other
words, of those saints in their true order, took place afterwards, that
is after the resurrection of Christ. Neither can that resurrection
of bodies, which took place when Jesus expired, be considered as
the first fruits of his resurrection and thus be proffered as an exam-
ple and proof of the general resurrection of bodies, for tv/o reasons.
First. That view of the subject supposes these saints to have the-
pre-eminence over Christ, in that very particular in which he is spc-
ciallv said to have it ; " Who is the beginning, the first born from
" the^dead ; that in all things he might have the pre-eminence."
« Christ the first fruits." (Col. 1. 18. I Cor. 15. 23.) Secondly.
The time had not yet arrived for the fruits of his rcsurrcction, even
the first fruits to appear. *' Christ the first fruits (observe, he is fore-
" most;) afterwards they that are Christ's at his coming." The
apostles, not excluding other christians of their day, were according
to their own testimony, a kind of first f-rtiits. But the first fruits to
God and to the l.amb^ or the first resurrection, was to appear long-
afterwards, as sho\vn to John in the revelations made to him.

The true state of the facts related by Matthew appears to be this ;
That wh«n Jesus expired, there was such a miraculous and extraor-
dinary commotion" in all nature, by the special providence of God,
that the vail of the temple was rent in twain, from the top to the bot-
tom ; this was a fact visible to all ; and the earth did quake and the
rocks rent ; these facts vv'cre also visible to ail ; and the graves were
opened ; this also was visible ; and many bodies of the saints which
slept arose ; that is, were tlirown out by the commotions in the earth..
These bodies were also visible, being kept, at least some of them

3r2 OF THE

t>

mecisuralily in form, by means of the embalming which -was practis-
ed by the Jews. Thus far tbe narrative may be considered as relat-
inti; to the thiijgs which were visible ; and here is a period to the re.
laticii of the signs v/hich appeared at that time.

What is written immediately after is separated' from those visible
facts by two particulars, in the Greek text, according to the proper
order of language. First ; A full period denoting the end of a sen-
tence ; and secdndly ; The disagreement of the parts of speech de-
scri!)ing the two facts, the one of which was visible to the merely
physical man, the other not. The first of these particulars depend-
ing on the position of a single point, is liable to be varied ; but the
other, depending on correct orthography and due grammatical con-
struction, lis free from that liableness, and is also a strong reason for
the correctness of the first. The Greek v.'ord translated ca?ne, is not
a I'erb, as it is made to be in the English, but a participle, and so
constructed as by no means to agree with the word translated bodies^
<" t cording to ihe construction of that language, but agrees correctly
with the term sa/«?i'.- Besides; as before observed, the sentence
closes with tlie v.'ord arose, and a different subject is touched on in
few words, relating to that which was not visible to all : This will
be still farther manifest by the following consideratioiis.

First. It is not a reastftiable supposition that these dead bodies of
the sleeping saints wcie reanimated by the return of their spirits to
them, in the power of Chiist as their4ife, at the time when Jesus ex-
pired, and yet remained among the tombs until after 1 is resurrec-
tion from the sixth day in the evening until the first day -in the morn-
ing. To which we may add, thst had this been the case, they must
have been seen by many Jev»s and Romans, without going into the
holy city. But secondly. It ia stated that the bodies arose at tlie
time when Jesus expired, aiid that tb.ey-\vho went into the holy city,
v.'b.atever they wei'e, came out of the graves, after his resurrection.
This would imply that these saints were confined, or to use the easi-
est terms, remained in the tombs until the third day after their bo-
dies arose. To such absurdities the notion of the resurrection of
dead bodies necessarily leads. But no difficuliy attends the plan here
stated ; That the bodies of the sleeping saints were raised, or thrown
out, 1)y tlie quaking of tliC earth, by which the rocks were also rent j
but the iiaints, undisturbed by the commotions of material nature,
remained at rest, until after the resurrection, when in their proper
order, Christ having gone before, as their proper head and forerun-
ner, they arose, or awoke, and coming forth, went into the holy city, •
(not bloody Jerusalem) and appeared to such as had eyes to see them.
" And the- graves were opened ; and many bodies of the K&ints who
" had slept were raised. And (these saints') having come out of the
'• graves, (residence of the dead,) after his resurrection, went into the
" holy city, and were manifested to many."

One passage out of tlie book of Job seems proper to be noticed,
before ti>is part of the subject be closed, because u)§,cci by sciiic
with a degree of confidence. The words are these, (19. 2fi.) " An?!
" though after my skin, v.crms destroy this body, yet in my flesh

RESURRECTION.

srs

-• shall I sec God." These words hidicate the firm confidcnee which
Job had in God, that he would yet deliver him out of ail his trou-
bles, and appear on the earth as his redeemer, and that his eyes
should see him while yet in the flesh. All which came to pass ac-
cording; to his faith and expectation. (42. 5.) " I have heard of thee,
" (said he) by the hearing of the ear; but now mine eyes see thee."
And in the e^ent Job was delivered, after the Lord appeared to him,
and he ended his days in peace and prosperity. But all this proves
nothing towards ihe resurrection of the body gf flesh and bones, after
it is actually dead. To say that. Yet in my fiesh shall 1 .see God,
means, I shall see him in my flesh at the final resurrection of the
just, contradicts the grand doctrine of the resurrection so confidently
urged, that it is raised a spiritual body : now ficsh is not spirit.
These remarks are made on the common translation.

But the marginal translation, which is often much the best, gives
quite a different and more noble view of the subject, and profjerly
accords with the faith of the gospel of Christ in Iiis second appear-
ing. In their connection the words stand thus, " For I know tliat
" my redeemer liveth., and that he shall stand at the latter day upon
" the earth : After I shall awake, though this body be destroyed,
" yet out of my flesh shall I see God: Whom I shall see for myself,
" and not another ; though my reins be' consumed within me."
These words whether Job understood them or not, being the woids
of the Spirit of God, show iubold terms the important cliange which
should take place in the latter day, when the I'edeem.ei- should stand
vn the earth, to accomplish his work of redemption, froii) a natural
and fleshly state into that v/hich is all spiritual. When I awake
from my long sleep, after all these sufferings and troubles arc over,
although this body be then destroyed, and I see it no more, I shall then
be in comfort, for yet o7it ofmyjlefih I sliall see God. Let tl-.is scrip-
turp therefore be "received as it stands in the common reading in the
text, or in the margin, it affords no proof of tlie resurrection of the
mav erial body. But although there is nothing false or contrary to tlic
doctrine of revelation in either of the two translations, a more coi-rect
and literally unexceptionable one is that which I shall here give, after
remarking that the v.'ords <z/^«' my skin,, are the best confirmed read-
ing in the Hebrew copies which use the points, and perfectly con-
sistent with the omission of them. But the phrase, in my fieshy
is contrary to the Hebrew text in every form ; as the proper use or
.signification of tlie particle there rendered, zw, is out of, from, by
arid the like. ' The correct translation therefore is, " And though
" after my skin (worms) devour this body, yet out of my flesh I
'•' shall see God ;" when I am in my spiritual state, having got free
from this burdensome and afflicting condition.

I have now taken a plain and particular view of iitost, if not all,
of those scriptures which I have found to be alledgcd in favor of the
resurrection, reanimation and glorification of the animal body, ex-
cept those which will more naturally be presented to view in consi-
lering those branches of tiie subject \vliich arc vet to come. h.\v\

574 OF THE

in all these which have been noticed, I have shown, that they, and all
such, should there be any remaining, can be understood in a suffici-
ently natural meaning, without doing violence to the common and
free use of language, and yet by no means prove the resurrection of
the material body, or any change of it from matter to spiiit.

This negative part claimed the priority in the discussion, for twe
reasons. First ; Because in establishing any point by evidence, posi-
tive proof is not required on the negative side, but on the athrma-
tive. It doth not therefore belong to those who deny the rcsuiTec-
tion of the animal body to prove by positive evidence that it will not
rise, but to the advocates of that scheme, that it will ; therefore to
obviate all their arguments, goeth a great length, not to say the
whole, towards bringing the subject to a decision. And secondly ;
After the arguments in favor of the resurrection of the animal body
ar6 removed, those testimonies which show positively, what the re-
surrection is, and that the animal body hath no part In it, will be in-
troduced with better efficacy and more lasting impression.

Some may object, and those too of serious minds, that to spend
so much labor to show that the foregoing and other such scriptures
may be understood, Avithout including the resurrection of the animal
body, is dishonest and unchristian, and carrieth the appearance of
wilfully blinding and misleading the people. This objection hath
been sufficiently obviated already ; and I presume it will not be made
by any candid pftrsons who understand the nature of reasoning and
know the use of a negative part.

Should it be objected farther, that it is needless to be at the ex-
pense of such !al>ored arguments and replies, to disprove the resur-
rection of the animal body ; for if the people can be brought to be-
lieve in Christ and to follow him in the regeneration, all will be well
in the end ; for should the same body be raised, it will be so modified
that it will be no real incumbrance or other injury, and should it not
rise Cod will so order matters, that no loss will be sustained for
the want of it. This may be considered plausible reasoning. Would
the people be wise enough for their own good, to follow Christ in the
regeneration bearing their daily cross, we would not be desirous of
contending with them about this or any other subject out of their.
sight, but rather to let them obtain a correct knewledge of the work
of God by a faithful travel, walking in the obedience of Christ ;
" If any man will do his will, he shall know of the doctrine." [Jno.
7. 17.]

But herein is discovered the craft of the spirit of wickedness which
ruleth in carnal men, professors and profane. While the grand mat-
ters essentially pertaining to th.e work of regeneration and following
Clu'ist therein, as the self-denial and the cross which he requires all to
bear, who follow him, or would partake with him, are aliedged to
belong to those only who are actual partakers of the resurrec-tion of
the just, it is no small labor to convince those who believe in the re-
surrection of the anijnal body, of the necessity of bearing such cross
and of partaking such self-denial, while that resurrection doth not

RESURRECTION. 375

aj^ear, or as long- as they can maintain any hope of salvation how-
ever flimsy, supported by the prospect of any thmg yet to come :
natural men do not love the self-denial and the cross of Christ, neces-
sary to traveling with him in the regeneration. These things how-
ever make it necessary, that people should understand something of
the nature of the resurrection of the just, which is the resurrection
in Christ, that they may the more easily be gained to that faith and
obedience which are necessary to salvation. And it may be not una-
vailing towards preparing the mind for the reception of what is yet to
come, to add here that the resurrection of the just, as they are raised
in Christ, is the same in its nature, as the regeneration in which men
follow Christ to salvation and eternal life. Accordingly they are
used in the scriptures as being tantamount, or nearly so.

For the sake of better clearing the way for what is yet to come, I
talje this opportunity to notice a very common and prevalent error
pertaitmig to the subject of the resurrection ; which is that there are
two resurrections of the just, or which they experience — the one
spiritual, and the other natural, or literal — the one the resurrection
of the spirit from the state of death in sin, hito Christ who is the re-
surrection and the life, and the other the resurrection, reanimation
and glorification of the earthly tabernacle — the one the regenera-
tion of the spirit, the other the regeneration of the body — or accord-
ing to some, it appears that regeneration includes the resurrection
of both spirit and body, and is not complete without both — the one
is called the first, the other the second resurrection.

That the scriptures speak of a first resurrection, the partakers of
which are blessed and holy, and over whom the second death hath no
power, is not denied. But they are silent with respect to a second
resurrection, especially with this predication annexed to it, that tire
subjects of it are blessed and holy, and free fi'om the second death ;
no mention is made, any where in the scriptures, that they are blessed
and holy who have part in the second resurrection. It is therefore
most raiional and correct to understand the first resuiTection as be-
longing to the just, who are blessed and holy, and the second (when
we use the term at all : it is not in the scriptures,) as pertaing to the
wicked. For there shall be a resurrection, both of the just, and also
of the unjust; for all must come forth in their proper order, and
fill up their proper character, and stand in their proper lot ; those
who have done good, (who have been obedient to the'Xvill of God as
far as made known to them, and have also come into Christ who is
the resurrection and the life, of whom they have learned to do good
all the time,) to the resurrection of life, and those who have done
evil (and continued so to do ; for all have done evil more or less ;) to
the resurrection of damnation. [Acts 24. 15. Jno. 5-, 22. 28.]

A second implies a first ; but a first doth not necessarily imply a
second ; at least of the same kind and pertaimng to the same order
of things. Two cannot be without one, but.one may be without two,
and that one is the first. The second death therefore necessarily
j)i:.esupposes a first ; but the first resurrection for those who are

376 OF THE

blessed and holy, no more implies a second for the same characters,
than Jesus' being called the first begotten, implies that God has a se-
cond begotten, according to the same extraordinary generation : liere
the first begotten is also the only begotten. [Jno. 1, 1 8. Heb. 1. 6.]
Besides ; that which is by the Spirit of inspiration, called the first re-
surrection, fills the place and time commonly assigned to the second,
even the day or time of judgment ; and in it the souls of the faithful
are spoken of as being seen, but not a word of any oiher bodies being
united to them, or in anywise connected with them ; thus in the re-
surrection of the just, the old body, or tabernacle is left out of the
question, as will be more fully shown in its place.

CHAPTER IV. ^

Of some scriptures incafiable of a firofier accefitatiov on l/ie /:rinri-
fUe of t/iclr rclati7ig to the resurrection of the animal body.

SECONDLY. I am now to consider some of those passages of
scripture, which cannot be understood with good sense, if considered
as speaking of the resurrection of the same material body. This
short branch of the subject is nearly allied to that which is next in
course; and by a careful perusal and diligent digestion of what is
here stated, the mind will be profitably ])repared for the j-eceplion of
what is to come, in which the subject of the true resurrection in
Christ, will be treated of to a still greater extent.

The first passage to be introduced here is the following ; [2 Cor.
5. J, 2, gee] "For we know that if our eartlily house of thistaber-
" nacle were dissolved, we have a building of God, a house not made
" with hands, eternal in the heavens. For in-this we groan, earnestly
" desiring to be clothed upon with our house which is from heaven."
Were the resurrection of the same animal body an object of the
apostle's faith and expectation, no more favorable opportunity could
have been asked to bear his testimony to the fact, and to ex-
press his confidence in it, as a source of encouragement against
the thoughts of its dissolution. But without the smallest intimation
of a resurrection or restoration of the body, (for so he terms it after-
wards,) or earthly house of this tabernacle, he directs the mind to
quite another source of recompense and comfoil — -We have a build'
ing toith Godj a house not made with hands, eternal in the heavens —
07ir house nvhich is from heaven. And this is the more remarkable,
as this ])art of the apostle's discourse is a manifest descant on what
he had just before stated of the confidence which he had, that they
■would all be raised up by Jesus, by the agency of the one who had
raised up the Lord Jesus himself. So that what he here speaks of
receiving after the dissolution cf the tabernacle, is to be considered
as the fiuit of Christ's resurrection in its infiuence on tlT«m, and its
equivalent in them ; and yet nothing is said of the resurrection, or

RESURRECT10>t. 377

festorat'ion of the tabejrnacle or body. [Chap. .4. li, 16,17, 18.]
" Knovving that lie y/ho raised up tlie Lord Jcsiis, shall raise up us
" also hy Jesus, and shall present us with you — For which cause we
*' faint not : but though our outward man peiish, yet the inward man
*« is renewed day by day.. (The new continually supplan.ting the old,
*» but no account of the old being restored.) For our light affliction
^* which is but for a moment worketh for us a far more exceeding
*' and eternal weight of glory ; while we look not at the things which
" are seen, but at the things v/hich are not seen ; for the things which
" are seen are temporal, but the things which are not seen ai c eter-
" nal. For we know, that, if our earthly house of this tabernacle
*' were dissolved, we have a building with God, an house ivx ma^ilc
" with hands, eternal in the iieavens." (^l-a, we have it ready at any
time Avhencver this is dissolved without waiting for a restoration (n
the old.) " For in this we groan, earnestly desii ing to I^e clothed upcr.
" with our houoc which is frou". heaven : if so be that being clotlicd
" (with our house from heaven,) we shaU not be found naked. (The
*' dissolution of our earthly house notwithstanding.) For we who are
*' in this tabernacle do groan being burthencd : not tliat we would be
^* unclothed, (clean dissolvecl) but clothed upon, (fixed in a more du-
<' rabie and comfortable existence in the ti'ue substanc-e,"^ that niorta-
" lity might be swallowed up of life." (That new dwelling where-
with we shall be clothed \\\io\\ and which is tlie true and eternal life,
may supplantand for ever supersede the okl earllily house, whi*h is
mortality in the abstract.) " Now he who l.alh wrought us for this
" self-same thing is God, who also hath given to us the earnest of the
** Spirit. (While yet in tlie tabernacle.) Therefore we are alway.s
" contident, knowing that whilst we are at home in the I)ody we are
" absent from the Lord : (for wc walk by faith not by sight,) we aie
*' confident I say, and willing rather to be abluent from the body, and
" to be present with the Lord. Whercfoie v/c labor, that, whether
" present or absent, we maybe accepted of him. For we must all
" appear liefore the judgment-seat of Chiisl; tliat every one may
" receive [bear or carry] the things done in [byj his body, according
*' to that which he halh done, whether good or b^d." Yet not one
word or intimation of the same old body beii>g raised, or of the taljcr-
nacle being restored, at the ji;dgment-seat of Christ, or any where
else.

But the following is, if need be, slill more imcompatit)le with rea-
son and good *ense, on the supposition of tne resurrection of the
same body. (For that is acknowledged by the advocates of that plan,
to be common to both th"-; righteous and the wicked, as that which
will unavoidably come to pass in all who rise at all.) The place allud-
ed to, is in the epistle to the Fhilipians, (Chap. 3.) where the apostle
shows what he had counted loss for Chi-ist, alid what labor and care
he underwent, that, " If, saith he, by any means I might attain to the
*' resurrection of the dead, [or iriv fgarafu^u/ fwv rfxpcor, the resur-
" rection from among the dead]." Now upon the supposition of the
resurrection of thnt body's being the object with tho apostle, hi? lan-

B o

srs OF TKE

guagc is cither improper, or his great laber and care in vain, because
he v/as certain to attain to it, labor for it or not. But to rise into the
jierfcction of life in Christ Jesus; to enter into that circle of life in
tiie Spirit of Christ whicli would leave behind all the dead and every
thing pertaining to death; thus to attain to the rcsuirection from
-.iniung the dead, was quite another matter : this being his object, his
language is correct, and his labor and care exceedingly proper.

^And what farther proves that he had no respect to the resurrection
of the animal body, is, that he speaks of the resurrection as attaina-
ahle at least to a good degree, in the present tense, and tlierefore
takes an occasion to state, that he had not attained to it ; which had
been utterly unnecessary on the supposition of his speaking of tihe
resurrection of the animal Ijody, which they all knew had not taken
place. " If by any means I niight attain to the resurrection of the
*' llicdead. Not as tl.ough I had already attained, or were already
" perfect ; but I follow after, if that I may apprehend that for which
"also I am apprehended of Christ Jesus. Brethren, I count not
" myself to have apprehended : but this one thing I do, forgetting
" those things which are behind, and reaching forth to those things
<• wliich are before, I press towaid the mark, for the priise of the
" high calling of God in Christ Jesus." These words show farther'
"wliat is the resurrection of which he speaks, that for which, he waS'
apprehended of ('hrist Jesus, which can be nothh^g short of a finished
resurrection, perfection or tinal redemption. And this is evidently
the object which he was laboring to obtain and in the attainment oi"
which he was making some progress, and which he expressed by the
different nairiCS of the resurrection from the dead ; perfection, that
for which he had been apprehended of Christ Jesus, and tl.e pri2.e
of the high calling of God in Christ Jesus: and yet in ail this the
animal body hath no part, as already shown.

Should it still be alledged that, although the resurrection ofwlijcli
t'he apostle here speaks, is granted (which cannot be dcriied with any
plausibility,) to be that which hath no respect to the natural body,
yet that is not to exclude the resurrection of that body at an after
pel iodV This allegalion is efrcctually refuted, if wc'considcr, First ;
that the resurrection of which the apostle here speaks is, as-alrcao!y
stated, the perfection of that for wliich he was apprehended of
Chririt ; there is therefore no further use for the natural body, the
-work being jjcrfected without it; and therefore secondly; that the.
resnrrection is a gradual, cr pi'Ogressive work, the same as regene-
ration, and not instantaneous. For the apostle was evidently in the
resurrecticn, ard might be said with prfpricty, accordirg to the
work of that dny, to he risen with Christ fiom the dead, when he for-
scok JMS opposition io Christ, and betook himself to the work of
pi caching the gcspcl, and to the labor and travel of which he here
s])eaks, and yet he fianklj' acknowledges he hath not yet attained \o
tliC thing, or in other words, is not yet perfect. "But one things
" l^^ays he,) I do; forgetting those things which are behind, and'
"• reachiiV^ forth to tliosc things which ar<i before, T presiS toward the

RESURRECTION. 579

"■ Tnark, for the prize of the hif^li callin;^ of God in Christ Jesus."
He had therefore heard the hiojh calling- of God in Christ Jesus,
obeyed it, and set out to obtain the prize to which it directed — he had
awaked and risen from the dead, and Christ had given lam .light, and
he was now in full pursuit of the prize, perfect deliverance, or full
rtdeniption — the fuhiess of the resurrection to life in Christ Jesus.
His aim therefore to attain to the resurrection while he was actually
in it, being alive in Christ-, proves the resurrection to be progressive,
and the fulness of it being- the grand object at which the apostle
i^imed, cannot fail to obviate every argument fur the necessity of an
after resvn-reclion of the body.

Fartiier to refute the allegation of a future resurrection of the ani-
mal body, without repealing wi^at hath been already stated of the incon-
sistency of the apostle's anxiety and care on that supposition, I observe,
Thirdly ; That I have already cunsider-ed the most foi-cible and plau-
sible scriptures to favor that plan, known to me, (if any are more
favoi-able, I am willing to ha^•c them piKxluced,) and have not found
the fact established. Not to an'jcipate therefore in this place what is
more properly to be contained in the next general head, I drop the
subject here, after just observing, that it may be kept in remembrancG
in the sequel, That what has been stated shows, th-at whenever the
term resurrection is found in the scriptures, as belonging to the
christian, none else is to l)e understood but the resurrection to life in
Christ, as will bx; farther illustrated in the following pages.

cn.\PTER V.

The reisurrection !he scrnie as I'cgcner^on ; cf:d a ftrog-j-c&sive 'ivork.

THIRDLY. I now come to show. That the true resurrection
promised in Christ is the passing from the first Adam into the se-
cond. It hath been intimated, that the resurrection of God's peo-
ple, and the regeneration are the same. That poir.t will be proved
in the discussion of this head, wh'ch is in the substance the same
position. Not denying that regeneration, may with propriety be used
in a moi'e extensive sense than that which is common to the term
r«surrection, as comprehending the final restitution. It will be
granted on all hands, that regeneration is the work of passing, or be-
ing transplanted, from the first Adam to the second, or in other
words, of becoming the sons of God in Christ, and so partaking spi-
ritual life in him. And that this is the amount of the resurrection,
•the scriptures are plain enough. " For as in Adam all die, even so
" in Christ shall all be made alive" — " And are the children of God,
*' being the children of the resurrection." But more particularly.

1st. Resurrection is used by the sacred writers instead of regene-
ration; or in other words, they are said to be risen Avith Christ, who,
■ ' is evident, had experienced nothing farther than being regenerated

SS© OF THE

into Christ. Thus the apostle, [Col. 3. 1, 3.] " If yc then he riica
" -with Christ, seek those things which are above, where Christ sit'
"• tcth on the right hand of God — For ye are dead, and ycdr life is hid
"•' v/iih Christ in God." Their lacing risen with Christ is, too evi-
dently to need proof, the same as being reg-enerated into Christ, or as.
it is stated a little after, having put off tlie old nian with his deeds,
aid having put on the new.

See alsathe words of Christ, reccrdcd by Luke, as quoted above.
''■ And are the children of God being the children of the resurrec-
" tion." To be the children of God by regeneration, or being the
children of the regeneration, would be quite intelligil^le language,
very naturally conveying the idea of those who are »born again, or
regenerated into Christ ; because it is by regeneration, or being born
again that men become the children of Crod. But here the term
rf.97irret-//o?t is used to express that by which men become the chif-
dren of Gcd, v/nich pro'ves that the resurrection is the same with rc-
gencration — at least thus far. ■ •

2d. To be risen with Christ ; cr to be alive with him from the dead,
which is the same, is the proper predicate of re^-enerate men; and
it is perfectly correct to apply it to them while yet in the body, hav-
ing never laid it down, nwch less having reassumed it. This is evi-t
dent from the al?ove quotation, taken from the epistle to the Colos-
sians ; to which may be added the language of the same apostle to
the Romans, whom he addresses " As those who are alii'c^frpm tha
" dead/' advising them to consider themselves of that character and
to act becomingly to their privilege.

It hath been already objected, and the objection obviated, to this
amount, tnatthere are two -resurrections pertaining to the saints, and
that all these statements in the sacred writings, which represent the re-
surrection as being tantamoni^(^%vith regeneration, relate to the first,
>rl';ich is indeed the same as regeneration, Ivit that the second, cr
last, is the resurrection of the material body: I say this objection
lljiVdi been alreaily obviated. It may however be argued, that the re-
«nrrection of the body is that in which alone we can ever resemble
Christ, and his resurrection be a proper pledge and example of ours,
inasiiVuch as he conunittcd no sin, and therefore was not a sinner, an4
cotisgquently could not dit; to sin and live to CJcd as aproper and cor-
rect eriample of men Avho thus die and rise in the- regeneration.

That Jesus Christ ever committed sin^ or that he was a sinner, is
not pretended : but that he stood in tho iract whefe sinners stood ;
tuck on him the satne flesh and blood, so that it is said he, the Word,
became flesh ; thjat he also assumrd the very nature of those who
were sinners, as it is WTitten that Both he who sanctifi-eth and they
who are sanctified are all of one, when the Lord prepared him a
body, and laid on him the iniquity of us all, so that it is said he made
him to be sin for us ; and that he was by that nature exposed to temp-
tation, being tempied in all points like as we arc ; as well as that he
was nuide like unto liis brt thren in all things, are ch.aiacters and fads
in his history find life, too profriincnt ever to be concealed. And that

RESURRECTION. 381

one thing in which it became him to be made like his bretlircii^ and
to be their proper example, was that of liis lising, or living to Cod a
Vite of holiness, while he daily died to all sin, in the midst of the most
subtle temptations, is taught at length by the apostle to the Hebrews
and also to the Romans in the context of the last quotation from that
epistle. In that chapter the apostle shows, and correctly illustrates
these points ; That the death which Jesus Christ died was dying to
sin ; and that tlic life which he lived, or the resurrection in which he
rose, so that death could have no more dominion over him, was living
to God a life of holiness ; That for us to die to sin, is that wherein
we are planted together with Christ in the likeness of his death, be-
ing the effect of his death to us and its equivalent in us ; and that
for us to live in newness of life, or to be alive to God in holiness, is
that wherein we shall be in the likeness of his resurrection, which is
the effect of his resurrection to us and its equivaier.t in us. By a
proper attention therefore to that chapter, the argument in behalf of
fi second resurrection, that of the animal body, drawn from the like-
ness of our resurrection to that of Jesus Christy will be sufficiently
obviated. It will also be understood more clearly, that whatever
death Jesus Christ died was either comprehended in that of his uying
to sin, or inHicted on him by the enemy because he would die to sin,
cr else served as a sign or representation of his so dying ; as .he na-
tural creation which he assumed, is in many respects a figure of the
spiritual; and that whatever other life, or resurrection, he experi-
enced, was only a sign or figure, to represent the true resurrection
and life in the Spirit, to those who were in the state of nature, to lead
nnd confirm their minds in the truth of future and spiritual things,
until they should travel into an understanding of them in their true
Qi'der, a« before taught. Thus the first Adam, whose fashion Christ
assumed, to be conversant with his offspring and for the suffering of
death, is the figure of him who was to come.

These things will be made more apparent, while we consider part
of that chapter in discussing the leading point now in hand, That the
true resurrection promised in Christ, is the passing fi-om the first
Adam to the second — the dying to sin and living to God — beino-
born again, born of (iod, born of the Spirit, or regenerated in Christ,
nnd becomi'uj the ch.ildren of God in him : for many phrases of this
kind are used by the sacred writers to express one and the same thing.

Now that this regeneration, or passing from death in Adam to life m
Christ, is the amount of the resurrection promised in Christ, hath
been ali-eady shown, being a necessary inference from statements
previously made. But as the subject is important, and somewhat
intricate to the natural mind, Ave shall prosecute it to some length.
And it is enforced with great perspicuity by the apostle in the sixth
chapter of his epistle to the Romans. That those believers at Rome,
to whom he wrote were yet !iving in the natural body, having never
put it ofi", and thei'efore could not possibly have reassumed it — that
lie addressed them in the character of those who were born again,
-ind that he considered them risen with Christ, being dead and alive

332 OF THE

agtiin, are facts not to be controverted. " How shall we that arc
" cU^ad [have died] to sin live any longer therein ? Know ye not that
" so ir.any of us as were baptized into Jesus Christ were baptized
" into his death?" Thus the life of the christian commences with
death, even the death of Christ ; this is the beginning of their spiritual
race or warfare, they are baptized by the Spirit, of Christ into his
death ; as it is said in anotlier place, [1 Cor. 12. 13.] "For by one
" Spirit are we ali'baptized into one body."

It wovild be an unnecessary labor, as well as improper, to enter into
disputations on the subject of water baptism, so m^uch controverted
and so highly esteemed by professors, and which at best cannot be
considered with any plausibility, as any thing more than a sign, or
shadow: it cannot intioducc or baptize souls into the death of Christ.
The baptism of which the apostle here speaks is that of the Spirit ;
that one l^aptir-m whicli obtains in the church ■which is the body cf
Christ ; for as many as were baptized therewith, were baptized into
his death : this could not be said of any other than the baptism of the
Spirit. And it is evident the apostles made no account of the sign,
or water baptism, in the matter of salvation, neither do they ever speak
of it as any part of real Christianity ; but always that of the Spirit,
into Ciirist and into his death. There is one body and one Spirit,
one Lord, one faith, one baptism; for by one Spirit are we (who are
in Christ) all baptized into one body. Now all they who are baptiz-
ed in water are not baptized into one body, but those baptized into
Christ or into his death are. This is the baptism v.h.ich accompani-
eth salvation, but not the baptism of water. As saith the apostle
Peter, when speakin.g of the ark, " Wherein few, that is, eight
*' souls, v/ere saved by water. The antitype to which, baptism, dotli
*' now save us (not the putting away of the filth of the llesh, but
*' the answer of a p;ood conscience towards God) through the resur-
*' rection of Jesus Christ :" [1 Pet. 3. 20, 2].] not water but the-
Spirit.

John baptized with water, but Christ with the Spirit; and he sent
his disciples and commissioned them to do his work and to receive
his glory, " As the Father hath sent me, even so send I you." " He
" that bclicveth on me, the works that I do shall he do also." " And
^' the glory which thou gavcst me I have given them." [Jno. 14. 12,
and 17. 22. and 20. 21.] And this is in the Spirit and trutli, the bap-
tism with which Chri&t commanded and commissioned his apostles
to baptize all nations, saying, " Go ye, therefore, and teach [or dis-
'• ciple] all the nations, baptizing them [ft? to o!o/ia] into the name
" of the Father, and of the Son, and of the Floly Sjnrit," (not into
or with water, but initiating them into the doctrin^e, life and death of
Christ in whom the Father and the Spirit dwelt.) " Teaching them
•■' to observe all things, whatsoever I have commanded you." [Matt.
28. 19, 20.] Or as another evangelist hath it; " Go ye ir.to all the
" world, and preach the gospel to every creature. He that believeth
" and is baptized shall be saved ; but he that beiicveth not, (such can-
*• -net be baptized v.ith the baptism of Christ,) shall be damned."

RESURRECTION. S8'5

[Mai-k. 16. 15, 16.] Accordingly saith the apostle; "Not that v,'c
" are sufficient of ourselves to think any thing- as of ourselves; but
" our sufficiency is of God ; who also hath made us able ininistcrs of
" the new testament; not of the letter, but of the Spirit." [2 Cor. .'.
5, 6.] This istiie true christian baptism whereby men .are baptized
into Christ or into his death ; while many are runnint^- in his name,
Saijing, I am Christ, (but not doing his \vorl;s, nor walking in his
Spirit,) baptizing the people with water, aiid curdng them •with de-
ception, persuading them that this is the true christian baptism, and
that they are herein following Christ, while they experience nothing
of his death or his resurrection. But all true christians are baptized
into Christ and into his death and raised with him. " Tliereforc we
" are buried with him by baptism into death ; that like as Christ was
" raised up from the dead by the glory of the i'^ithcr, even so v. e al.'-:o
" should walk in newness of life. For if we have been ])lanted to-
" gethcr in the likeness of his deatli, we shall be also in the likeness
" of his resurrection." What was that likeness of his death to which
the apostle referred them ? Tiie same death in them which had
been in him, as the after context shows. Not disputing the probabi-
lity that he had a reference to baptism in water as a figure, as he
sometimes spake of circumcisslon for the same purpose. But as
there was the likeness of his death, so also there must be an equiva-
lent likeness of his resurrection, and they be planted together with
him in both. This could not be the case with any outward baptism,
For that cannot continue with them until the perfecting of the saints
in the resurrection: neither is there any such sign appointed.

What then iis that likeness of his resurrection, in which believers
ere planted together vv'ith him ? The sam.e resurrection in them, the
likeness of that which was in him, and which ti;cy began to receive
in the same baptism, Ijy whicli they were (and now are, as manv as
receive him,) baptized into his death. For the baptism of the Spirit
abideth the same, even to the completion of the work of redempticn,
in those who receive it, and keep it. Accordingly the ancstic pro-
ceeds ; " Rowing this, that our old man is crucified with him, that
" the body of sin might be destroyed, that wc stiould not serve sin.
" (Here ia the crucifixion with Christ and death to sin.) For he that
" is dead (or hath died, not in sin, neither who hath laid cfl' the ba-
*' dy, but to sin, as Christ also died,) is freed [or justified] from sin.
" (Here is the beginning of life.) Now, if we be dead v, ith Christ,
'' we believe that we shall also live with him. Knowing that Christ
" being j aised from the dead, dieth no more ; death hath no more
" dominion over him :" And buch is the blessedness of his people,
as he said, [Jno. 1 1. 25, 26,] '< He that believcth in me, though he
"' were dead, yet shall he live: and whosoever liveth, and believeth
'' in me, shall never die."

And what was the death which Jesus died? To sin. And what
was the life which he lived ? A life to God — a life cf holy obedience.
" For in that he died, he died unto sin once ; but in that h» liveth,
" he liveth unto God." Now what are the effects toward its, of the

384 OF THE

dcnth and life of Jesus Christ ? The same death and life in (is,, r.s
many as live woithy of" their privilege. " Likewise reckon ye also
" yourselves to be dead indeed unto sin, but alive unto Gcd ihioueli
" Jesus Christ our Lord. Loi not sin thri't-forc reign in your mortal
'' body, that ye should obey it in the lusts thp tof. Neither yield yc
" your members ns instruments of unrighteousness unto sin : but
'' yield yourselves lintp God, as ihote that are alive from the dead,
" aiid your members as instruments of lighteousness unto God. For
" sin shall not have cV)minion over you : for ye arc not under the
" law but under grace." Thus by a proper attention to the apostle,
his not difficult to see, what is the true resurrection in Christ, to
■which these attain wlio are in him and for Avhich they strive. Free-
dom from sin, and frcm th.c law, with power to serve Clod in right-
^•oiisness and holiness. All which are the proper fruits and efl'ects
of the work of regeneration, or coming cut of the first Adaiu into
the second. And this is the resurrection promised in Christ; as
will yet more poir.tedly appear from an investigation of the subject
as stutixl in the fifteenth chapter to the Corinthians, first epistie.

In this part of the epistle the subject is treated in an orderly and
maste/ly manner. The subject is introduced with a statement of the
apostle's preaching, when he first introduced the gospel among that
people, and the fact which he testified as a fundatnental truth, in the
reception, confirmation «nd establishment of the gospel, that fact
without the faith of Avhich the gospel could not subsist in the world' —
this fact is the resurrection of Christ, as subseq'.ient to his death.
" For I delivered unto you first of all, that which I also received,
" how that Christ died for our sins, according to the scriptures ; and
" that he was buried, and that he rose again the third day, according
" to the scriptures ; and that he was seen of Cephas, then of the
« twelve, (and others afterwards) — Whether I or they, so wc preach,
" and so ye believed." These facts were and still are received and
acknowledged by all true believers.

Fie next proceeds to show the inconsistency of their having re-
ceived the gospel on these principles, and yet some among them.,
who were accounted believers, denying the resurrection of the dead,
and 10 prove that either the dead must rise and live in a future and
superior state, or the testimony of the resurrection of Christ be
proved false. On this part of the argumentation, tv.'o things arc
to be obser\ed. First. That the arguments arc all proffered
to those who believe the gospel, and in it the resurrection of
Christ, as they ai'e all built on the credibility of that fiict, and
no appeal is made to any principles or data, acknowledged by
unbelievers, so that tiiey could have no direct influence on such :
and this is the method of all the apostolic writings; they were writ-
ten to believers, and not to unbelievers. Secondly ; The next ob-
servation is, that none of tlic apostle's arguments in this discourse,
minister any support to the notion of the resurrection of the animal
body, being all such as can l^e answerwl without any appeal to that as
a fact, or having it necessarily involved with the subject, but aim ta

RESURRECTION. 335

p^'ovc a future stale of CKistencc, or a life to come, in Chribt after
tho present hath come to a close ; aa, " If in this life only we have
" hope in Christ, we are of all men most miserable;" and " Asia
" Adam all die, even so in Christ shall all be made alive ;" that is
believers as I have before sJiown that he wrote to them exclusively.
But these thinp,-s will be more evident by a view of his ar;.rumentatioi-;.

»' Now if Christ be preached that he rose from the dead, hew say
<< some amon^- you, that, there is no resurrection of the d^ad ? But
•" if there be nro resurrection of the dead, theii is Christ not risen :
" and if Christ be not risen, then is our preaching vain, and your
<< faith is also vain. Yea, and we are found false witnesses of God :
" because we have testified of God that he raised up Christ; whom
" he raised not up, if so be that the dead rise i>ot. For if t!ie dead
*' rise not then is not Cia-ist raised ; and if Christ be not raised, your
*' faith is vain ; ye are yet in your sins. Then they also mIio are
" fallen asleep in Christ arc perished. If in this life only we hava
" hope in Christ, we arc of all men most miserable." It would he
imposing- on the good sense of the judicious reader, to take up each
of these arguments and show, how ineffective they would ail be to-
wards an unbeliever. For what efficacy can vai inference have with
one who hath no faith in the premises •

The aposlle, by a well constructed plan, adapted to tliose v.-ho be-
lieved the fit St principles, enforces t;ie subject, by showing how it
comes to pass, that the dead are raised, and inherit new life. '" But
*' now is Christ risen from the dead, and iiecorae the first frniis of
*< them that slept. For since by man came death, by man came also
*' the resurrection of the dead. For as in Adam all die, even so in
*' Christ shall all be made alive. But every man in his own order:
■" Christ the first fruiis : aflerv/ards they that are Christ's at his com-
" ing." A little after, he resumes the subject, with arguments some-
v/hat diverse from the former; to wit, the unreasonableness and im-
probality that he and other christiar.s, sliould suifer such things as
ihey did, were the resun-ection of the dead and future state of retri-
bution, not true. Of this class of arguments, it may be remarked,
that although directed immediately to belicvei^s, as being founded on
the hope of eternal life, ministered ar.d nourished in the gospel,
•which hope nuist fail without tlie resurrection, they are not very m-
properly, though somewhat indirectly calculated to beget fai-.hin the
natural man ; because it will be justly considered an unreasonable
thing, and very improbable, that-chrisilans, who are naturaliy men of
like passions Avith others, would endure such privations, and undergo
such sufferings, which are real and distressing, in the hope of a life
to come, uuless supported by good evidence. " Else what shall they
" do, who are baptized i*jr the dead, if the dead rise not at all ? "Why
" are they then baptized for tlie dead ? And why stand we in jeo-
" pardy every hour ? I protest by your rejoicing which I have in
" Christ Jesus our Lord, I die daily. If after the manner of men,
« I have feught with beasts at Epliesus, what advantageth it me, if

e 3

286 OF THE

» Uic dead rise not ? let us eat and drink, for to-niorrow v.'C die. Be
" net deceived ; evil communications corrupt gocd manners."

Yhe violent attachment of christian professors to the notion of the
resurrection of the natural body, will be a sufficient apology for my
imposing- on the good sense of the; judicious reader, so far as to ob-
serve, that there is nothing in any of these arguments, of the former
or latteir class, to confirm or support that doctrine, because every ar-
gument in favor of the resurrection of the dead, can be amply satis-
iied by the spirit's inheriting eternal life. For example; " If in
" this life only Vr'e have hope in Christ, we are of all men most mise-
" rable." But says the Sadducee, or disputer against the resurrec-
tion of the body ; (if that were the point in debate ;) I do not mean
that we shall not exist after death, neither do I mean that we siiall
not have an eternal life in futurity; I only mean that these same bo-
dies will not rise again, to be the h.abitation of our spirits in that eter-
nal state. And this argument the apostle hath said nothing to rebut:
and so of the rest. And it cannot be concealed that he was too pro-
found a reasoner (one side of" the consideration that he spake in the
gift of the Hoiy Spirit,) to leave so material an argunieiit in such a
iVee discussion of so fundamental a subject, unanswered.

The same is true of the other class of arguments ; as " Vv hy stand
'' we in jeopardy every hour ?" and " If after the manner of men I
*• have Ibught with beasts at Ephesus, what advantagcth it me, if the
" dead rise not? let us eat and drink, for to-morrow we die." Let
us take pleasure and ease v.'hile we can get it; for to-morrow, or very
shortly at least, we die and there is no more of us ; but especially
■we are exposed to a short life, while v/e maintain the faith of Christ,
by which vre are continually kept under the lash of persecution.
Why therefore need we be thus exposed to danger? And what pro-
fit will my sulTerings at Ephesus be to me, wiiich I endured for
Oirir^t, if the dead rise not ? Are not ail these things in vain to mc
and to us all ? Nay, says the Sadducee, For your spirit shall live, or
ye shall live in the spirit, and inherit a full compensation for all thicse
sufferings and abuses, in that eternal life which shall be your final
portion, when for ever done with this earthly body : this argument,
as before observed, the apostle hath said nothiiTg to rebut ; which
could not have passed H'itliout notice, had the resurrection of the
body been the point in dispute. It is therefore logically true, that
all which the apostle hath proved, and therefore all he intended to
prove, was, that the spirits of ixicn exist hereafter, or that men exist
in the spirit, inheriting spiritual bodies.

"While on this particular, it will not be foreign from the main sub-
ject in consideration, to introduce the words of Jesus to the Saddu-
cecs, as being collateral with those of the apostle. " Now that the
» dead are raised, even Moses showed at thft bush, when he called
" Che Lord, the God of Abraham, and the God of Isaac, and the God
" of Jacob. For he is not a God of the dead, but of the living; for
" all live unto him." Now these three men v-ere long since dead,
and yet they were alive, for God was their Gcd, and he is net a God

RESURRECTION. 587

of the dead but of the living. They were also the saiP.e men, Abra-
ham, Isaac and Jacob ; and yet had not on their earthly bodies ; for
the time had not yet commenced for them to rise, even if sucli an
event had been expected.

Again ; The words of Jesus show, that these three men wore
either then in the resurrection, or in a situation capable of it. If the
first; they were risen, and the material body had no participation in
it. If the second ; the situation, in which they then v.crc, pi-oved
them capable of coming forth, among those who had done good, to
the resurrection of life, without any relation to the eld dust. But,
say the Sadducecs, we are convinced, by this reasoning from the
words of Moses, (for they were at least put to silence. Matt. 22. 23.)
that the dead shall live again ; but these bodicjs are not to rise and
live again ; I^Ioses hath said nothing of that, and thou hast brought
us no proof of it from his words, but rather of the contrary, for lie
maketh them alive withovit their former bodies. Tins argument,
there is nothing in tiie \vords of Jesus to obviate. If therefore tlie
^•csurrecticn of tlie same body was the point in question, or at ail
ecessary to the existence of the true resurrection, Christ, the Vvls-
dom of God, hath left the grand poi.it, in this fundamental doctrine,
without any proof, or even an assertion, as his great apcstle did aftcv
him ; to wiiosc discourse we now return.

The apostle ]>avir'g stated the fact, together Avith such argumenta-
tion as iie judged it expedient to use on the occasion, proceedeth in
the next place, to shcv/ more fully what the resurrection is, and the
manner of its coming forth. lie in the hrst place compares it to a
crop of grain, which is soAvn in tlie seed or bare grain, but is brought
forth another body, which God giveth it, and then applies it to what
it really is, a spiritual body, which is first sown in the first Adam,
and is perfected in the second. " Rut some man will say. How are
"the dead raised up; and with what body do they come ? Thou
" fool, that which thou soAvest, is not quickened except it die : and
*' that which thou sowest, thou sowest not that body that shall be ;
" but bare grain; it may chance of wheat, or of some other grain.
"• But God giveth it a body, as it hath pleased him, and to every seed
*' his own body." These words pointedly and unequivocally declare,
that the resurrection bcdy, or that body v/hich is the subject of the
resurrection, is not that body which is sown, or the first body, as af-
terwards called.

But as this is a part of scripture, so frequently contradicted by ma-
ny professors, with peremtory and bold assertions, that the apostle
here tcacheth exprcisly, that it is the same body, the candid reader
will bear with me, v.'hiie I impose so far on his patience as to make a
few remarks, for the sake of elucidation. I grant that these remarks
are, some of them, so m.inute, and at the same time so evident on the
simple reading of the text, were it not for the influence of educa-
tion and prepossession, that they would almost need an apology, to
preserve the author of them from the suspicion of being non com-
pos mentis, or of an officious foudiies<s for writing. However, frcrft

5S« OF THE

the foregoing considerations it may be necessary to remark, First ;
That the body which is sown, is not quickened except it die. That
is after the sowing ; for let the grain die, or undergo any change,
■which can with any propriety be called dying, and it is useless to sow
it, becraise it will not grow or produce a crop. This therefore can-
not apply to the case of the natural body, or cold lump of flesh and
bones, which is deposited in the grave, being previously dead, (for the
body without the spirit is dead,) and therefore cannot die again : that
Vv'hich is absolutely dead, cannot become more dead. But what is
here affirmed of the grain when sown, is truly applicable to the
r.atural body, or to the physical man, as originated in the first Adam ;.
for as the bare grain cannot be quickened, or bring forth its propep
crop, unless it be put into the grourid, or covered with maiiurei,
v.'hich is its proper soil for prolification, so neither can the natural
man ever come forth in the resurrection, or be raised to a new and
glorif:cd state, unless he be planted v/ith Christ in the gospel, which
is the proper ar,d only soil, in which the spiritual body can be pro-
duced. For as the bare p;rain, planted in the soil of the earth., dieth;
that is giveth away its spii-it, or that part of which its vegetable Ufa
and usefulness consist, to enable the earth to produce a new and
more valuable crop after its proper kind, a body proper to that sort
of grain, (for as the body without the spirit is dead, so the grain with-
out its vegetable spirit is dead also,) so the natural man, or child of
tlic first Adan), when planted in the gospel of Christ, dietli with
Christ, being planted together with him in the likeness of his death ;
he !)'Jcometh dead to that to which he once lived, and giveth out his
spirit which constitutes his life, so far at least that without it he can
have none, and converts it away from his former life in the first Adam»
And devotes it to Christ in the gospel, to enable the gospel, to bring-
forth a new and more glorious bcdy, or man, in Christ the beginning
of the new creation of God— a body peculiar to that rank or order of
beings. "Therefore if any man be in Christ, he is a new creature^
" old things are passed away : behold, all things are becom-e new."
'■t No\V, if we be dead with Christ, we belisve that we shall also live
« with him." [2 Cor. 5. 17. Ro. 6. 8.] ■ ■

Biit as the earth can produce no crop of grain, unless the seed be
first deposited in it, so the gospel cannot prodiice a new body, or regen-
erated man, in the order of Christ, without a natural man in the order
of the first Adam to be regenerated. And as in the production of
a crop o-f grain, there are always two productions, (not to say a con-
tinued succession ; for in all crops of grain in its proper order, the
»:rcp exceeds the seed in quantity only, being a continued succession
oF the same khid, but inferior or snperior in quality, accordirg to the
influence of adventitious causes,) so in the resurrection of men to
eternal life in C!hrist, there are two productions or births, the first
'M'iginating in the first Adam, and (to trace the subject from the be-
ginnitnT) taking its origin from the act of generation ; and the second
liigina'ing in (.'hrist, I)eing begotten l.\v the word preached and re-
' civcd by frtith and oLjCdiencc ; which is llic same ss to he planteti

RESURRECTION. 389

in the g;espcl. But each of these births is produced in its proper
order ; and a man in the Spirit, work, or union in the one hath no
participation in the other. Accordin(!;ly the children cf tliis world,
or of the first Adam, marry, and are given in nianiage ; but those
in the rcsui-rection, which is Christ, or those accounted worthy to
obtain the resurrection, neither marry nor are given in marriage. So
of the first Adam it is said. They (the man and his wife) siiall be
one fiesh ; and again, They are therefore r.o more twain but one
flesh. But of Christ it is said, He that is joined to the Lord is one
Spirit.

But again. " Thou sowest not that bodf that shall be." When a
man begets a son, in the order of the first Adam, he doth not plant
that body which shall be raised glorious in Christ, being a subject of
the resurrection, but bare animal seed. But as every kind of ani-
mal, in proiification, commvmicates to its issue, the rudiments," or
constituent first principles of its species, so man also, who is an ani-
mal, though of the superior order on account of the supei-ior rational
spirit, communicates to his physical offspring, in the process of pro-
iification, the rudiments of his species. So that man is begotten en-
tire man in embryo ; is born and grows up entire man in the first
body ; out of that first body or seed, which was produced by the first
Adam, cometh forth in the work of regeneration, or the resurrec-
tion, by the power of Christ in the gospel, that spirit of v/hich is form-
ed the ncAv body, or the ncv man v.ith such body as itihath pleased
God to give him. Hence it will follow, that the regenerated, or re-
surrected man, is the same as before, as td identity of person, or the
mos": essential constituent parts ; but is a new man as being regene-
rated into a new and superior ordei-, having laid aside the first order
pertaining to the first Adam with the natural body, before the work
is completely finished, and put on the spiritual which is cf Christ.
All such put off the old man with his deeds, and put on the new,
who is renewed in knowledge afier the image of him who created
liim.

" But God givcth it a body, as it hath pleased him, and to every
" seed his own body." On the authority of this last clause of the
verse, I suppose it hath been, that some, not to say many^ have as-
serted with great confidence, that the apostle here teacheth that the
same body which Avas sown, is that which also cometh forth in the
crop, and consequently that the same material body which is interred,
ia that which is raised to eternal life in the resurrection, notwithstand-
ing his express declaration to the contrary. " Thou sowest not that
'-' body which shall be." But if by saying, " And to every seed his
*" own body," he meant that every seed receives the same body which
was sown, here is a pointed contradiction, his testimony hath in this
instance invalidated itself — he hath taught nothing. But it is plain
enough to be understood, that 7o cvej-y seed //is own body, meaneth,
^/"o every seed a body fieciiUar to that kind of seed, which is pro])e!']y
its own body ; and then the contradiction is avoided, and no violence
is done to the language. The candid among the learned can help to

o9Q OF THE

CGiifirm this stutcmcnt, by noticing that the Greek phrase llicie used,
is very justly rendered in English, a Jirojicr body, or u body peculiar
to ii, and coutciios rjothing- in it to require any translation, or accepta-
tion, wiiich v.'ould at ail coiilradict or weaken what is before asserted,
Triat it is not the same Ixsdy. The learned Philip Doddridge saAV
the propriety of this criticism ; and, in his critical notes on the text,
hath acknowledged, that there appears to be a reference in the apos-
tle's ^v■ords, to the bodies peculiar to the different kinds of grain ;
but for the want of better testimony to support his favorite plan, or
' not having a right understanding of the subject, he hath pressed this
text into his sch.eme, tlie glaring contradiction above stated, notwith-
standing.

Tliere are varicus kind.5 of bodies on the earth, and every species
of animals hath its peculi?aities of body ; so also may there be divers
decrees of glory among the subjects of Ihe restu'rection ; bui every
individual subject must have a spiritual body agreeing in nature and
lineage w ith aii tne rest. " Ail flesh is not the same flesh : but there
" is one kind of flesh of men, another flesh of beasts, another of
" fishes, and another of birds. There arc also celestial bodies, and
" bodies terrestrial ; but the glory of the celestial is one, and the
" glory of the terrestrial is another. There is one glory of the sun,
" and aiiother glory of the moon, and another glory of the stars : for
" cna star differeth from another in glory. So also is the resurrec-
" tion of the deacl. It is sown in corruption, it is raised in incorrup-
" tion." \Vhat is sown ? Not the same body which is raised as
some adventurously and preposterously assert, through prepossession
tmd prejudicial editcation, or an unacquaintance with the subject in
the true spirit of it, and perhaps also, for the want of considering the
plain connection of the different members of the sentence — Thou
sowest not that body tl>at shall be. But it is sown. "What is it ?
The resurrection ; or that crop which ccmeth forth after the sowing
of the first seed, or its being planted and dying ; " So also is the re-
" surrection of the dead ; it is sown in corruption." In that corrupt
nature found in that corru;'' work, which hath always been shown to
be unclean since the days of Moses, and ail whose fruits are in cor- ^
ruplion and death, until finally dissolved : As in Adam all die. Or,
in plain terms, it is sown in the flesh, which is corriiptto7i as thcngh
in the abstract; or as though there were nothing pertaining to the
flesh but corruption absolutely. Accordingly, " He that soweth to
'* the flesh sluai of the flesh reap corruption ;" but the crop, or fruit
of the flesh is flesh again, for " That which is of the flesh is flesh."
The fruit therefore wliich those reap who sow to the flesh is flesh,
or it is corruption as though in the abstract, for corruption is so com-
bined with the flesh that wherever the fie?a is, there is corruption,
and whatever is done by the instigation of the flesh is done in con-up-
tion : '' It is sown in corruption, I: is raised in incorruption ;" In the
■incorrupiii)le Spirit and likeness of Christ, and by the power of his
word, which is incorruptible seed, and liveth and abideth forever.
" It is 30v:n in dishonor;" in that work which for the very dishonor

RESURRECTION. 391

oi" it, even wheu sanctioned by the broad seal of la'^v aathoiitv, all
men who have the smallest sense of shame aie constrained to
conceal : for men are r.ot want to conceal hor.crable deeds ; " I
" v,'as shapen in iiticiuity and in sin did my mother conceive mc."
[Psm. 51. 5.] " It is raised in glovy;" fashioned in the glorious
likeness of Christ. " It is sown in weakness;" of which all are
partakers in the first Adam, more or less, from their concep-
tion to the grave. " It is raised in power." "It is sown a nainial
" body," (according to the fiist Adam) " it is raised a spiritual body.
(According to the order of the last Adam.) "There is a natui-al
" body, (which is the first Adam and according to him,) ar.d there
" is a spiritual body, (which is the last Adam and according to him,)
" And so it is written. The first man Adam was made a livirig soul,
" the last Adam a cpiickening spirit." These last words are ui?e-
quivocally to the point ; and conclusively put the matier beyond
doubt, with every judicious inquirer, that the sum of the resurrec-
tion is regeneration, or becoming iicw creatures in Christ, that is
coming out of the first Adam bito the last, in spiritual union and re-
lation ; which was the point to be proved.

Bat the apostle proceeds to a father illustt-ation "of the subject.
" Ilowbcit, that v/as not fii'st w-hich is spiritual, but that which is na-
" tnral ; and afterwards that which is spiriluah" Tlie spiritual body
therefore is not the same which was once natural, else it had beea
first, yea, both first and last, (a title which belongs to none in aii the
church, Christ excepted,) but h.e .saith it was not first. Our exist-
ence in Christ, or our spiritual body, is not our first existence, but that
in Adam, which is natural, and afterwards that in Christ which is
spiritual. Accordingly it is added, that, " The first man is of the
" earth, earthy ; the second man is the Lord from heaven. As is
" ihe earthy, such are they also that are earthy ; (Adam's sons are
" like himself;) and as is the heavenly, such are they also that are
" heavenly. (The people of Christ are spiritual and walk in the
" same way with him.) And as we have borne the image of the car-
" thy we shall also bear the image of the heavenly." These words
are satisfactorily to the point, that this is the meaning of the natuMl
body which is first, and of the spiritual which is last, to wit, t!-at the
first pertaineth to the first Adam, according to his order, and the last
to the second Adam, who is Christ, according to his order, and con-
sequently, that to come out of the first Adam into the second, is the
true resurrection promised in Christ, for in this point the apostle's
arguments all concentrate. I have before shown tliatthe regenera-
tion, or resurrection, is not an instantaneous work, but progressive.
Accordingly the apostle speaketh of it, as being yet to come, al-
though he and other faithful believers had actually begun to partake
of it, and were alive in Christ according to the work of that day,
being alive from. Vne dead.

But to put the matter still farther cut of doubt, if possible, tliat the
material body hath neither part nor lot in the rcsurrectior., he hath
added. " Now this I say* breth.r-^a, that flesh and biood cannot iahc-

392 OF THE

s

" rit t'nc lvin;j,(loin oF God; neither cloth corruption inherit incorri-.i)-
" tion." lie hath left no room nor possibility ibr the entrance ol' fiesh
and blood, on the principle of any alteration or rennenient wl;ich
they nvifjht possibly r.ndergo, but accounts them corruption,- ss it
were, in the abstract. Neither, as bcibre stated, is there any princi-
ple in nattne, or any doctrine of revelation to prove, that llcsh and
blood, or any other material svibstance^ can be converted into spirit,
or the material body become a spiiitual body, although there is au-
thority cnongh in revelation, and not contrary to natural reason, that
that spirit, which inliabits the material body during the physical life,
will be glorilicd in the likeness of Christ ; this is the true resurrec-
tion. According to this plan, the people of God resemble their fore-
runner, and are the true follovv^ers of Clirist, who was born into the
v.'brld, of a woman, as the, children also are ; and so t-cok on hiin the
same flesh and blood with them, that through death (bv dying to
sin and so setting them an example to follow his steps,} he might
destroy him that had the power of death, that is, the devil, and deli-
ver those who through fear of death were all their life time subject
to bondage. For he was not only born into the world of a woman,
as other men are, but was also born out of the world to God, by the
Spirit of regeneration, that he might therein be a forerunner to his
people. Or he was born from the dead, and is the first fruits of
them that slept ; " The first born from the dead ; that he might in
" all tilings have the pre-eminence ;" that he might in all thiisgs be
a leader and be acknowledged and honored as the head over all, and
that his people might follow him through, receiving of his fulness,
grace answering to grace. " Christ the first fruits ; afterwards they
" that arc Christ's at his coming."

Itisindetd true, that in the strictness of language; Jesus Christ,
the son of God, never did either die, or fall asleep; neither was he
ever dead in sin, or alive to sin ; his spirit, or soul, was always too
deeply iirimersed in the knowledge of God, and too devoutly submis-
sive to his will, to admit of any such things. But th.at he stood in
the place of sinners, partook of the same ficsh and blocd, as they
exist ill the order cf nature, fallen as it is, when C«cd pre]5ared him
a body, avid laid on him the iniquity of us all ; that in this state of
existence he experieftced all that intimate physical union bctrreen
soul and body, which is common to other men, and was thereby ex-
posed to sufier all the temptations and allurements cf t!:p fleshly, or
natural appetites, so as to be tempted in all points like as we arc;
that he suffered the ordinary dissolution of that physical union, in
the most painful and iiinominious marjuer, being numbered with tlic
transgressors, and making liis grawc with the wicked and with the
rich in his death, and so passed into Hades, the receptacle or state of
the dead, or departed spirits, and was thus counted of these who
slept ; and that he thence ascended ard became the first fruits of
them that slept and the first begotten from the dead, are facts too
well established to be forgotten. These statements compreheijd
the only principles, on v/hich it was po::;«ibl<> for Jesus Christ the Son

RESURRECTION. 395

of God to 4Ke to sin, bein."?; perpetually beset with temptations of the
tievil thro«p;h the Hesh, and as perpetually and succes'jfully resisting
and overcoming-, until he arose to God in newness of life, having
completely vanquished the tempter, disappointing him on every
hand, and having subjugated and completely niortiHed every source
and principle of teniptation, having abolished the enmity in himself,
vmtil the enemy had no more room to Avork. These statements also
contain the only principles en which the Son of God can be said to
have been dead, or numbered witl/ the dead, or those who slept ; but
so far was he from being dead, or asleep, as had been the case with
many others, that he was Tn the mean time actively employed,
preaching to the spirits in prison, who had been disobcdiciit in the
days of Noah|S.nd had been dismissed to hades [the st.lte or recepta^
cle of the dead,l in bondr.ge for their disobedience.

That the spirits of men, dislodged from the Lvody, are variously
situated according to their proper state and character at their exit,
is no doub a reasonable and equitable truth : but their situation was
in general termed a sleep, particularly as it respected tlie righteous
under the law, as sigirltying that state in which they were neither pro-
perly saved nor irrecoverably lost — neither properly aiive to God,
nor finally dead in sin ; neither of Avhich they could be until the sal-
vation of God appeared, and they either accepted or rejected it.
For the law making nothing perfect, and opening no possible way
of salvation from all sin, because it was impossible that the blood of
bulls and of goats, and the ashes of an hf-ifcr a year old, or all tiieir
meats and drinks and divers washings and carnal ordinances, should
take aM'ay sin ; so neither could it sanction a final and confirmed
state of condemnation. As fiiiished salvation can be obtained by the
gospel only, so absolute and complete condemnation is the lot of
those only who reject it. " And this is liie condemnation, that light
*' is come into the world, and men loved darkness rather than light,
*' because their deeds were evil." [Jno. 3. 1 9.1

The same term of sleep was continued by Jesus and his apostles
in the gospel dispensation, with special application to believers in
Christ, who laid down the tabernacle in tiic faith, and waited for the
day of final and full rcdem'piion at his secoiid appearing. Agreea-
bly to this acceptation of the term sleep, the apostle speaketh cou-
cerning the deceased, denominating them, Thofte ivho are cslcep.^
and again saying. Those nvho alccp in Je&tis nvill God bring ivith him.
And of the same characters he saith in the same discourse. IVi"
dead in Christ shall ri&cjir^t. So said Jesus Christ; "Our friend
Lazarus sleepeth ;" and afterwards said plainly, " Lazarus is dead.'^

That there were divers degrees in the faith, light, pov,er and travel
among the believers from the beginr^ng, is not only rational but
scriptural ; consequently some were farther advanced in the spiritual
life than others, and therefore could not be expected to fail so deeply
on sleep, as those who were less acquainted with God and m.ore lest
in ihe earth. Besides, the apostles looked for a day, and spoke of it,
m which erfl believers should be entirely awake, and arise to that

£) 3

394 OF THE

eternal life in which they should receive their full reward. So saith
Paul ; '• Henceforth there is kid up for me a crown of rightcous-
*< ness, which the Lord, the I'ighteous judge, shall give to me in that
'■' day : and not to me only, but to all them alao that love his afi/ieai-'
'■^:ing" [I Tim. 3. 8.] Until that day should appear many would
sleep, but in that day, none can fail of being waked up.

In relation to this day speaketh the apostle, beaiing forward in his
discourse on the resurrection. [1 Cor, 15. 31.] *' Behold, I shew
" you a mystery ; We shall not all sleep, but we shall all be chang-
" ed." And a little after he showeth what that change is; "For
" this corruptible must put on incowruption, and this mortal must put
" on immortality." That all ir.en in this imbodied state are mortal
and corruptible, being subject to the dissoluton of the physical con-
stitution, or the separation of the spirit from the body, is granted bf
all, and confirmed by perpetual experience. But according to the
faith of the gospel, all true believers expect to grov/ up into Christ
in all things until they all come in the unity of the faith and of the
knowledge of the Son of God, to a perfect man, to the measure of
the stature of the fulness of Christ ; or in other words they expect
(and not in vain,) to arise with Christ and in him, to that eternal life
which is incorruptible, undefiled, and that fadeth not away. And
this ctornal life is begun, and can make its advances, in those who
are in the body, as assuredly as in those who are out ; as said Jesus ;
•' He that believeth in me, though he were dead, yet shall he live ;
'■'• and v/hosoever liveth, and believeth in me, shall never die." And
again; " If any man keep my sayings, He shall never see death."
^Jno. 11. 25, 26. and 8. 51.] This w'ork therefore of growing up
into Christ in all things, or of rising in him to a new, spiritual and
eternal life in immortality and incorruptibility, m.ay be begun while
living in the earthly house of this tabernacle, and proceed with
uniiiterrupted success, from one degree to aiwther, until perfected.

But especially in the day of Christ's second app^eariiigy (the true
testimony of which is new gone forth, and the last trum|5^t begun t»
sound,) in the progress of which all are to com6 forth, those who be-
come proj^erly awake to righteousness' and the knowledge of God,
and travel into the true life and spiritual work of Christ, far enough
to go through the dissolution of the physical constitution, or death,
in common language, without interruption, or the suffering of loss,
shall not sleep, but go right onward in their spiritual travel, standing
as liv ing members of the living body, and in union with the head, and
so pass through the change from Adam to Christ, or of putting on
ihcorruption a;r;d immortality, as well as those W-ho had slept before
they were perfectly acquainted with the finishing work of Christ, and
I'.ad to be awaked l)y the last trumpet, for the perfecting of the work
in them. This was a mystery, a subject beyond their rracli and out
of their sight in that day, in the degree of travel which obtained
with them, until opened to them by the Spirit of revelation. But to
suppose that all not sleeping meaneth, that some would be alive in
the i:ai.iaal body, when the lai;t trumpet should sound, and call all to"

RESURRECTION. 395

judgment in a moment, and that these should proceed to the judg-
ment without the formality of dying and rising again, is, on that plan,
were that the truth, no mystery at all, but a natural consequence,
naturally deduced, by natural or common sense, from plain premises,
perceptible and intelligible to the natural senses. But some may
insist, that the mystery consisted in the sudden and great change
which they should pass through in the whole constitution, fitting the
bodies as well as the spirits for being inhabitants of heaven. But
the context and connection will not warrant such an explanation ; for
he had just before asserted, " That flesh and blood (^by which we are
" inevitably to understand, tliat substance of which the anirnal body
*' consists,) cannot inherit the kingdom of God ; neither doth corrup-
♦* tion inherit incorruption." In this sentence flesh and blood, or the
animal l)ody, is put on a par with corruption, as though they arc botli
one, or at least, that wherever the first can be, the last may also be
expected, accordingly they are both equally excluded from the king-
dom of God, without appeal.

To maintain therefore that the saying, " We sliall not all sleep,
" but we shall all be changed," means that all men shall not put oft"
this earthly tabernacle, but that some shall experience a change equal
to putting it off" and on again, and so having it glorified in heaven,
while they remain constitutionally or pliysically the sa>re beings
which they were before, consisting of the same body as well as spi-
rit, is utterly unwarrantable. For, that we may take a compendious
view of some of the reasons which might be extracted from what is
already written.^ In the first place ; Such a construction of that sen-
tence destroys the apprehension of what is there taught being a mys-
tery as before stated. Secondly, It contradicts the doctrine so fuliy
taught in the former part of the discourse, that the resurrection
promised in Christ, is the passing of the creature fiom the first Adam
to the second. To which add thirdly, That M'hen the first Adam
sinned, he was nominated dust, and sentenced to the dust as his pro-
per place, since which time to the present, there hath never appear-
ed any satisfactory, or convincing proof, that he should ever be re-
covered, much less be released from suffering the dissolution : " It is
" appeinted to men once to die." That that denunciation was specially
against the animal body is evident, for the spirit is not dust, and is
not consigned to it, but remaineth susceptible of a renovation and re-
surrection in Christ the second man. But to return to the argument;

It is unwarrantable in matters of the last importance, to build on the
figurative language of prophecy, without more satisfactory testimo-
ny ; especially wliere the language bears a proper and consistent
meaning without teaching such things as are sought for from it.
Therefore add fourthly ; That this sentence beais a very proj^er ac-
ceptation without meaning simply or mainly the death of the body.
For although the term -slcefi^ when used metaphorically in the scrip-
tures, frequently means the death of the body, yet not universally ;
as in these words, [Eph. 5. 14.] " Awake thou that slecpest, and
'^ arise from the dead, and Christ shall give thee light ;" it is evident

396 OF THE

that the sleeping liath no respect to tiic death of the body, but to the
insensibility and inattention of the mind to spiritual affairs- — to being-
asleep, or dead, in trespasses and in sins. At the same time, it is not
a reasonable supposition, that the apostle had respect merely to bcin^
asleep in sin, when he said. We shall not all sleep ; for in that scnsq
it would not be in all respects true, as that is the natural state of all;
and also, as he saith, Ji'r shall not all sleep, he hath evidently a par-
ticular respect to believers, and to that state into Avhich these pass at
the dissolution of the natural life, vrho liave not become sufficiently
alive to Gcd and erjperienced in the regeneration to travel directly
onward with those wlro were in the holy city before th&m. And as
the work of Christ was justly expected to be a deeper and n.ore tho-
rough work, in the sounding of the last trumpet, or in his second
appearing, than at any time before, all should not sleep, but all should
then be changed.

In dcfer:ce af the resurrection of the earthly body and its transla-
tion into t'-.e kingdom of heaven, by an instantaneous and mechani-
cal exertion of drvine power, great stress probably will be laid by
some, on these Mords, " In a mcmient, in th.e twinkling of an eye, at
'' the last trump : for the trumpet shall sound, and the dead shall be
" raised incorruptible, and we shall be clianged." It cannot be de-
nied with ar.y plausibility that the change which those experience who
do not sleep is the same which those also experience who have been
dead, or asleep, (for the two words mean the same characters,) or in
other words, they undergo such a change as to make them equal, and
set them in the same situation w^ith those who had been dead. "We
" shall not all sleep, iMit we shall all l>e changed — the dead shall he
" raised incrrruptible, and we shall be changed. For this corrupti-
" ble must put on incorruption, and this mortal must put on immor-
" tality ;" consequently must put off the rontrary, for in that day the
work is to be finished and perfect. The dead shall be raised incor-
ruptilne — aii^ c in the Spirit of Christ, in whom there is 110 corruption
— free from the flesh and all its inherent and attendant corruption —
to be for ever with Christ and like him, now no more to return to cor-
ru])tion.

The apf^EtTe hath not, in this place, shov.n, whence the dead arise,
as to locality, or whence they shall come, who have been asleep, but
in another description of the same period and of the same events,
fi Thess. 4. 1.'5, to 17.] he jjatii shown whence they come, that when
Christ Cometh, thc^r come with him. " But I would not have you
" ignorant, brethren, concerning those who are asleep, that ye sorrow
" not, even as others who have no hope. For if we believe that Je-
" sv.s died, and rose agc^n, e^ en so them also who sleep iu.fesus will God
'< bring with him. For this we say to you by the ^W)l■d of the Lord,
" That we who are alive, and remain until the coming of the Lord,
" si'.ali not prevent fgo before"] those who are asleep. For the Lord
" himself shall descend from Heavcji with a shout, with the voice of
" the pirhangcl ai;d with the (runsp of God ; and the dc^t! in Christ
*'.*hall rise fa'st. TJ;en [^fTifircr^ aUenvards,] we who are alive antl

RESURRECTION. 397

." fcmain, shall be caught up together with them in the clouds to
" meet the Lord in the air: and so shall we ever be with the Lord."
This statement doth not well accord with the common notion, that
Christ must first come and raise the saints out of the earth before
they can be with him in the execution of judgment, but it accords
with the Spirit of inspiration, and all sentiments and notions must
yield to tliat. Those then who had slept in Jesus, or the dead iu
Christ, are raised to life in Christ, before those who are alive and re-
main are called forth into the sainc work and by the so;;ndir.g of tl.e
same trumpet, and sit with him and act for him in the prosecution of
his work, toward those who arc alive and remain, as well as with those
who slept in sin. As it is also vvrittcn in another place, " Do yc not
" kno^' that the saints shall judge the world;" [1 Cor. 6. 2.] for
" The dead in Christ shall rise first, and afterwards we that are aiive
" and remain shall be caught up together with them to meet llic Lord
" in the air." But " Those who sleep in Jesus A'iU God bring with
" him ;" which showeth hov/ they are raised ; in the spirit as Christ
als5 was, and thus they are like him : as he was put to death in the
flesh and quickened in the Spirit, so are they. These things also
show, that thei'c is a progressive work in the resurrection, for the
deal? in Christ shall rise first. Neither is there any thing in this
whole description, at all inconsistent with the statement made above,
That t!ie true resurrection in Christ, is the passing out of the first
Adam into the second. The shcu.it, the voice of the archangel and
the trump of God, are bold prophetic figures, aptly expressing ihic
vigorous and zealous propagation of the gospel, calling the human
fRmily out of the flesh into the Spirit — out of the first Adam into
Christ— out of death into etevKal and incorruptible life. The first Adam
is corrupt and mortal, without any promise of ever being belter ;
consequently, all those who staftd united with him in his peculiar or-
/ler, in any part, spirit or matter, arc proportionably corrupt and mor-
tal. But Christ Jesus, the second Adam, is life and immortality as in
the abstract ; those therefore Vi'ho are perfectly renewed into Christ
jn all things, have put on incorruption ar.d immortiility ; " For as in
Adam all die, even so in Christ shall all be made alive."

"With, respect to the peculiar phraseology, " In a moment, in the
.'/ tv.-hik!ing of an eye, at the last trump ;" nothing special or defini-
tive can be inferred frOfm it, as to the length of the time in which the
work will be accomplishing. For although the peculiarity of the
apostle's genius, the Spirit of the day and dispensation, being full of
the elevated strain, or style of prophecy, and the peculiar gift of re-
velation made to him, justify such bold figures in his writings, (For
although the indolent, earthly and contracted mind, may announce
that mysterious^ symbolical ar.d abstruse method of writing, unfair,
even in an apostle, it rcmaineth true that according to the wisdom
ffiveti to him he hath written in all his epistles, speaiiing in Ihsm of
these things; in which are some tilings hard to be understood, which
thty tiiat are unlearned and unstable, hut not the wise towards God,
ihe faithful and self-denying, wi*cst, as they do also the other scrij)-

398 OF THE

lures, to their own destruction.) nothing can be known definitively hy
such language in a gift of prophecy, how long, until the same Spirit
who gave it, open it up in the fulfilment of the work, or by other
suitable explication from himself. We read of a moment, an hour,
lialf an hour, a day, three days and an half, and a thousand years, but
all are mysterious and symbolical expressions, unknown, as to the
certainty of the time designed thereby, until unfolded by the same
Spirit. And although it be granted as a reasonable thought, that a
moment or the twinkling of an eye, means a much shorter time than a
day or ayear; and not saying how suddenly the work maybe understood
io commence in its introduction, or with each individual in its pro-
gress, these things cannot prove any thing definitively, as to the space
of time during which the last and finishing work of Christ, the work
of the resurrection and the judgment, will progress and continue.

I know of no principle in all which hath been said, in the nature of
the work itself, or in the various scripture accounts of it, to contra-
dict its being introduced suddenly; every work howeve:^ durable must
have a beginning ; but that is not to contradict its after increase ;
and to suppose that the words In a moment, in the twinkling of an
eye, are a literal proof tliat the resurrection and consequent change
are to be accomplished literally in that period of time, is probably
more than any man will believe on a deliberate view of the subject.
Besides, such an acceptation of those woi^ds would set this verse at
variance with itself; for, in perfect agreement with the other scrip-
ture which we lately considered, it giveth the dead in Christ the fore-
ivay in the resurrection. It would also set this text at variance with
almost, if not entirely, every other text on that subject, which it
would be too great a digression from the subject in hand to show at
length in this place. One passage hoM'ever, I think it expedient to
notice here, which the aforesaid acceptation would contradict. I
notice it here, because it is in this chapter, on which I am now treat-
ing, and was omitted in treating of the sentences immediately con-
hected with it,Avith the peculiarimprcssionof introducing it here. The
Mords are in connection ■\*ith some which have been freely used al-
ready ; " For as in Adam all die, even so in Christ shall all be made
" alive. But every man in his own order; Christ the first fruits;
" afterward they that are Christ's at his coming. Then cometh the
" end, when he shall have delivered up the kingdom to God, even
" the Father ; when he shall have put down all rule and all authority
" and power. For he must reign till he hath put all enemies under
" his feet. The last enemy that shall he destroyed is death." Here
is evidently a succession of events described by the same language
as one part of the successive appearances of Christ to his disciples ;
" After that [^crtnfa] he was seen of James; then [f'^a] of all the
"apostles;" So here, "Christ the first fruits; afterward [f ;<?'■?»],
" they that are Christ's at his coming. Then [ftr-a, after, not, rerf,
" at that time,] cometh the end, when he shall have delivered up the
" kingdom to God, even the Father, when he shall have put down all
" rule and all authority and povrer. For he must reign, (to wit, after he

RESURRECTION. 399

'♦ hath come,) till he hath put all enemies under his feet. The last
" enemy that shall be destroyed is death. And when all things shall
" be subdued unto him, then shall the Son also himself be subject to
« him that did put all things under him, that God may be all in all."
How long his reign will be, before he hath conquered all his enemies
and fitted out the kingdom to deliver it up to the Father, is yet to
karn, but we have sufficient reason to believe it will be longer than
a moment or the twinkling of an eye. It is once stated, though still
in the latii^uage and style of prophecy, that it will be a thousand years
or.-Jtnore. But all this will not contradict the expectation, that the
vvQ^k will f>e short and speedy in deciding the case with individuals
as th{\y coinsie forward in their own order — a short work, cut short in
rightcoiisnass, giving every one an offer, a fair trial, and when he hath
made his choice dealing with him accordingly. But to return ;

" So when this corruptible shall have put on incorruption, and this
" mortal shall have put on imnvortality, then shall be brought to pass
'• the saying that is written, D^ath is swallowed up in victory." It
hath been sufficiently proved, that this great and happy change is ef-
fected by the gospel in the work of regeneration, or coming out of
the first Adam where is mortality and death, into Christ who is im-
mortality and life. Accordingly it is written in another place ;
•' Whatsoever is born of God overcometh the world : and this is the
" victory that overcometh the world even our faith." [I Jno. 5. 4.]

Not foreign from this point are the words of Christ to the Jews,
rjno. 5. 25, Scc.J " The hour is coming, and now is, when the dead
" shall hear the voice of the Son of God : and they that hear shall
" live." According to these words the time of raising the dead had
then comp, and also the time of executing judgment, as the follow-
ing words show : but these things only in part, as a prelude and ex-
ample of that which was to come ; for the time was coming as well
as then present. " For as the Father hath life in himself, so hath he
" given to the Son to have life in himself, and hath given him autho-
*' rity also to execute judgment, because he is the Son of man."
Thus wherever the gospel is there is the judgment. " Now is the
" judgment of this world, now shall the prince of this world be cast
" out. And I, if I be lifted up from the earth, will draw all men
" unto me." [Jno. 12. 31, 32.] And again ; " For the time is come
" that judgment must begin at the house of God." [1 Pet. 4. 17.]
But, " Marvel not at this ; (which is now doing, which is only the
''beginning,) for the hour is coming, in the which (the work by the
*' same word of power shall be so extensive that) all that are in their
" graves shall hear his voice, and shall come forth, they that have
*' done good to the resurrection of life, and they that have done evil
" to the resurrection of damnation." Each to be judged and receive
his reward according to his doings. But observe. They shall come
forth TO the resurrection, so that each one as he cometh forth hath
a fair and decisive choice to make, into which resvu'rection eventually
to enter ; according to what is again written ; " And I saw another
'< angel fly in the midst of heaven, having the everlasting gospel {o

400 OF THE

«< preach to them tliat dwell on the earth, and to every nation, and
*' kindred, pukI tongue, and people, saying with a loud voice, Fear
" God, and give glory to him ; for the hour of his judgment is eonie :
" and worsliip him that made heaven and earth, and the sea, and the
"fountains of waters." [Rev. 14. 6, 7.] Here the gospel is
expressly announced as going forth with the judgniesn ; accordingly
every one who is waked up and caUed forth hath an equitable oppor-
tunity to make choice, whether he will fear God and give glory to
him or not. Herein is the work of the first ri.surrection ; aikJ bless-
ed is he whosoever is prevailed upon to enter into it. It ruiy ba^eb-
jected, as it hath been done already, that this text is prophetic "'and
metaphorical. But the reply is natural and easy; That as tijis'is,
prophetic and metaphorical., so is that which is alledged in dKt'cnce
cf the suddenness of the change by a mechanical agency.

"\^'hen the apes ,.e had proved out the truth of the resurrection,
shown the manner of it, and such other things as he saw proper to
state in conjunction with it, lie breaks out inao an exultation. " O
<' death! whore is thy sting? O grave I" (Hades, the receptacle of
departed spirits, net the tomb into which the body is laid) " where
" is thy victory." (Thou takest the spirits of all men, but being in
Christ who is our life, and with whom our life is hid securely in God,
we arise to a better and more gloiious life which is cternaj and free
from corruption.") " The sting of death is siy ; ar.d the strength of
" sin is the law. But thanks be to God, who giveth us the a ictory
" through our Lord Jesus Christ," Avho was born of a woman, born
under the law, that he might redeem them that were under the law,
that we might receive the adoption of sons — who hath also borne our
sins on liis own body on the tree, and opened the new and living way
through the veil, that is to say, his ilesli, that he might lead us out
of ail sin and tl'.e wages of it, into the nev.- and spiritual life in him-
self— The last enemy that shall be destroyed is death. When sin is
all removed and death is destroyed, then the resurrection and the
life sjjall reign triumphantly, and remain forever.

Odier scriptures might be introduced to illustrate the same pqjnt ;
that the resurrection promised in Christ is the same work of the re-
generation, or passing from the first Adam into Christ who is the
Lord from heaven, a quickening Spirit, in whom all his people arc
made alive, and become spiritual. That which is of the llesh is
flesh ; or it is corruption ; for that which a man sowelh shall he also
reap ; but he that soweth to the flesh shall of the flesh reap cor-
luption, or flesh : the body of fiesh therefore cannot produce a spi-
ritual body. But that which is of the Spiru is spirit: they therefore
who are born of tiic Spiiii, or are regenerated into Christ who is
a quickening Spirit, are spiritual and inherit spiritual bodies, of in-
torruption and iurmortaliiy. Siiould any feel dissatisfied -with the
application which is mad(^ of Paul's discourse on the resurrection
and tiiink they could apj)Iy it more correctly; they may consider
t!iat if the day is coUAe, they who are in the work, may begin to un-
derstand ; for the r.'ise ahall understand ; but tlicy v,ho are not in

RESURRECTION. ' 401

th'5 work, in tfic true spirit, cannot ; for ncr.e cf the ivkkcd shall
viideratcnd. Bui if the, day and time of the resurrection be r,oL
come; no man can understand the things which are written of it ;
for it never was tlie intention of prophetic language that it shovdd be
understood until the time of the fulfilment, and by those who possess
tlie same Spirit of God by whom it was given and by wliose opei'a-
tions the work is accomplished. ^' Knowing lliis fust, that no pro-
*' phecy of the scripture is of any private interpretation. For the pro-
*' phecy came not in old time by the will of man ; but holy men of God
*' spake as they were moved by the Iloly Ghost." Without t!-.e
teachings, therefore, of the same Spirit, no man can understand tiie
jicriptiTre prophecy ; and just where that Spirit applieth it, tlie appli-
cation is correct, and can be seen to agree with the prophecy : for
the Spirit is truth. Should any intjuire ; On this view, how comrth
it to pass that any can venture to maiic so bold an application as the
above, of that prophecy written by Paul, on the resurrection I I an-
swer ; Because the day is come ; the resurrection hath b^g-un ; raany
hath risen with Christ and v.-alk with him in white ; To tiioje v,ho
look f'>r him and are willinf; to receive him, he hath appeared tlic
secoiKJ time v/ithout sin unto salvation. To them tha; fear God, the
Sun of righteousness hath arisen with healing in his L^^-ams, aiid is
shining as clear as the noon-day sun. This Sun of righteousness
showeth us what is the mystery- — that we shall not all slee]i ; and iu
what manner the spiritual body, which was not first is obtained in
Christ; and what is tlic nature of that resurrection to which the
?ipostle strove, that if by any means he might attain.

CHAPTER VI.

Of the last judgment i bij rjay of ylppEHDix to the forcvohig-

chapters.

THE resurrection and judgment are so intimately conncctedy
that a fuU discussion of the first is not to be expected without includ-
ing many things pertaining to the last. Accordingly, in the preced-
ing discourse, to interfere with the judgment was unavoidable. But it
being inconsistent with the purpose of that discourse, to say as much
on some parts of scripture which naturally come into view, in tlis-
cussing those subjects, as would give satisfaction, without digressing
too far from the leading pi'oposals, I have concluded to -^dA a few
pages by way of appendix, descanting on the resurrection or judg-
ment as either may interfere, but intending to touch mostly on the
latter. And no scripture appears better adapted to introduce the
subject than that on which so much hath been already v.'ritten, " In
" a moment, in the twinkling of an eye, at the last trump ; for tho
" the trumpet shall sound, and the dead shall be raised incorruptible
« and vve shall be changed." (1 Cor. 15. 52. ")

.iu2 OF TIIL

In this text are to be noticed ; First, The transaction to take plficr;
The trlniipct shall sound — the last trumpet. SecoiKlly, The effects
to follow ; The dead to be raised incorruptible ; or the sleeping
J. waked ; and the living to be changed. Thirdly, The time and space
in Avhich these matievs are to be efiectcd ; In a iiionient, in the
twhjkling of an eye. And,

First. Of the transaction to take place — t!:e sounding of the last
trumpet.

This is the only place in scripture, where the phrase, last trumpet;
is used in relation to this scene. And I know no reason beyond con-
jecture, or the combinatiou of human conceptions transferred from
one to another, to fix any impression on the minds of professed chris-
tians, why this last trumpet should be any other than the seventh,
snoken of in the Apocalypse. It is evident from the manner in
which the sacred penmen have written, that they did not jud^e it ne-
cessary, to describe minutely every circumstance attending that
scene, on every occasion when they spake of it, neither always to
describe it in the same words : or in other words ; It did not appear
necessary, to the Spirit of God, to show them all things minutely and
at ail times.

In the tcKt now befqre us there is no mention of whose trumpet
it is, or by whom sounded. But other scriptures descriptive of the
same scene, aiTord infor;rration on that particular. In the epistle to
the Thessaionians it is announced by these terms; " For the Lord
<■' himself shall descend from heaven with a s/ioutfl^xi^fvafxatt.; ex-
« prcssinp: the exhortation or command given by sailors,] v/ith the
« voice of the archangrl and uith the triimfi of God.'* In the de-
?icripticn of the same scene by Jesus himself, (Matt. 24. 31.) it is
said ; " And he shall send his avf^sls roit/i the scur.d of a great trum-
jict." Thus by a comparison of those scriptures, which speak of
Christ's coming attended by the sound of a trumpet, it appears that
the trump of God, or of Christ, is that which the angels sound. And
that these angels are messengers of God to the people, and that the
message which they bring is the gospel of Christ for the salvation of
all v.hosoever v.'ill hear and obey it, (for tliat is no gospel which doth
jiot contain the privilege and poAVcr of salvation,) v,i;] appear by corr:-
paring t^ie above with another scripture descriptive of the same tre-
mendous scene — the commencement of the last judgment. (Re\-.
14. G, 7.) " And I saw another angel fiy in the midst of heaven, hav-
'-' ing the everlasting gospel to preach to them that dwell en the
'' earth, and to every nation, and kindred and tongue, and people,
•' Saving with a loud voice. Fear God, and give glory to him ; for
"' the hour of his judgment is come ; and Avorship hini *hat made
>■' heaven, and earth, wid the sea, and the fountains of waters." In
ibis dcscriplicu the vision is of one angel. Thus an angel with a
message, angels with the sound of r. great trumpet, the voice of the
archangel and the trumpof God, as well as the Lord with a shout,
ji.re all introduced to communicate the same infoirnalion. On which
we may unhesitatingly observe, that no man can prcdvtce the smallcsv

JUDGMENT. 403

authorily, thai any one of them, or any other prophecy of tliat day,
is a literal description of the appearances and transactions to wliich
they rch\te. But as they are all apt liijures to represent the publi-
cation of the gospel, as before hinted, and whereas the scene of the
last quotation was last shown, in late days, consequently nearest the
time of the accompiisinncnt, and to one to whoni future events were
shown in a singular manner, and as this testimony is expressly, that
this loud voice, shout, or trumpet, winch ever it be called, is the
everlasting gospel, (and can we expect the tidings of the last day to
be any thing less favorable than God liath said ?) may we not v.ith
confidence and safety conclude, from these premises and in perfect
consistency with an acquaintance v/ich the work in the present da)',
that all these symbolical representations uniformly point to the Spirit
of Christ in his church, and going fcjvth to the people on the earth,
in his angels or ministers ? And as in the first dispensation of Christ
the judgment went with the gospel, as before shovt'n, it is not unrea-
sonable that the last judgment of the world — the final casting out of
the prince of this world, should usher in with the everlasting gospel.
At least, such is the statement of the scriptures ; and I must be al-
lowed to believe them until I find more competent authority. And
in addition to the truth of God, that judge of all tl-.c earth, who will
do all things rigb.t, and who inriteth mankind to reason witi\ him en
fair and equitable principles, I can appeal to the common sense of
every man ; to the nn')iassed feelings of eveiy heart; to the recepta-
cle of light and evidence, and th>e comparer of evidences in every
man, whether it be not more equitable than any thing which can be
proposed to the contrary, to give every one a fair trial by ushering-
In the gospel. as a concomitant of the judgment, allowing to every
one the pirvilegc of confessing all his sins, laying down his robcllio::,
and bearing his cross in obedience and self-denial ; and whether any
thing could be imagined more unequal, than to arraign a man and
condemn him finally and irrecoverably, for having not done his duty,
in a situation in which hecouid neither know nor have any power to
do it, or for doing that which h.c had no power to avoid, or knowledge
of its being evil ; and h^is inability all this time invincible in his situ-
ation. And it is abundantly evident, that by far the majority, thou-
sands and millions of those v/ho are and who have been, knew not
Uie will of God, and had no possible way to know it, and .therefor(i
could not pos~)ibiy do it : and at the same time, none can enter into the
kingdom of heaven except those who do the v/ill of God, " Not
•' every one that saith unto me, I^ord, Lord, shall enter into the king-
*"' dom of hcaveii ; but he that doeth the will of my Father who is
•' heaven." " But he who knew not (his Lord's will'), and did com-
* mit things worthy of stripes, shall be beaten with few stripes ;"
Yet he is beaten, and therefore not clear.

Now let us inquire,, what there is, in any or all the representations
of the last day, or judgment, by which they can be proved to be at
all different from the sounding of the seventh trumpet in the Apoca-
lypse. Nothing can be argued fronvthe suddenness and quick ac-

404 OF THE

complishmcnt in any of those representations ; for although in this
no nien'don is made of a naoraent or an hour, the -work is described
as being as instantaneous and momentary as language can point it
out ; even as quick as the trumpet gave the blast. " And the sev-
••' enth ar.gei soxmded ; and there vi-ere great voices in heaven, Say-
" ing, 7"he kingdoms of this world are become the kingdom of our
" Lord, and of his Christ; and he shall reign for ever and ever.'*
(Rev. U. 15.) Neither can any thing be shown in the so\mding of
this seventh trumpet, by which it can be proved to fall short of the
genera! and last judgment; for no language could more forcibly
paint that important day, in respect to the things '.vhich were shown
to take place in ti.c time of it ; as the setting up of that kingdom of
God in which he is to reign for ever and ever; and added vo this.
The wrath of God on the nations, the dead raised, his servants re-
warded and his enemies destroyed. " And the four and twenty El-
♦' ders, who sat before God, on their seats, fell upon their faces, and
'«• worshipped God, saying, We give thee thanks, O Lord God Al-
" mighty, who art, and wast, and art to come; because thou hast
" taken to thee thy great power ard hast reigned. And the nations
" were angry, and thy wi-ath is come, and the time of the dead, that
'< they should be judged, and that thou shouldest give reward to thy
" servants the prophets, and to the saints, and tliem that fear thy
" name, small and great ; and shouldest destroy them that destroy
'< tl'.e earth."

At the same time, there is notliiag in the sounding of this seventh
angel, to contradict its being tiie ushering in of the everlasting gos-
pel, to make final settlement with all people, and to reward them ac-
cording to their works; and ift the mean time, to give every one a
fair trial of access to God in his holy temple, to obtain forgiveness on
the same principle with others : with God is no respect of persons.
" And the temple of God was opened in heaven, and there was seen
'' in his temple the ark of his testament ; and there were lightnings,
" and voices, and thiinderings, and an earthquake, and great hail."

According to the general representations given of God, by pro-
fessed christians, he is the most unjiist of all judges, who will take a
man to an account, and condemn him irrecoverably, for not having-
donc his dutv, when he had neither knowledge nor power to do it.
Wheieas it is always honorable in a judge, or potentate, to publish
an universal amnesty to those who have been in rebellion, although
with the fullest knowledge of it, on the condhion of confessing their
wrongs and becoming obedient subjects; and it is justly esteemed
cruel to do otherwise.

On the contrary ; Seme seeing in a measure, the unreasonableness
of the prevalent notions concerning the judgment of God, and at the
same timo ignorant of the terms of yiardon and acceptance, or un-
willing to submit when informed, have fallen into the opposite ex-
treme ; and believe, or affect to believe, that men v.'11i all be accept-
ed of God in d(;ing w'lat they conclude is right, each <'rie fir f)ne,
and thur> annul the will of God and his judgnicnt altogcil.cr, svjbject-

JUDGMENT. 405

ing him to the judgment of every man, and requiring him to sanction
wliatever course of life each man saith in his mind is right. This
scncnie sefveth for a temporary plaster on the conscience; but that
onl^ partial, because none of that faith are able to lead such a lift-,
as to have the unreserved appi'obation of their ov,-n consciences in a!i
things. I speak especially of those v.-ho acknov.isdg?. tire truth aud
necessity of Christianity. This scheme therefore must fall to the
ground, and make way for the doctrine of Christ, That nothing can
include tlie title, to eternal life, short of knowing the will of God ana
doing it, as stated above.

Another matter maketh it appear reasonable, not to say xinavcir-
ble, that the judgment should be in union Aiith the gospel or ux!
ed in it, and consequently tliat the everlasting gospel should 'jsiiC" ; :,
together with the last judgment, which is, that the g-ospel cannot rr'. •'-
its proper and full effect without it. The cfTect, or eiKl, if the gc; . i
is a full acquittal, or remission of sins, with acceptance with ^An. ,
justification and peace. But as no man can be justly condemned ■..•■-
til he is tried, so neither can any be justified, or acquitted ; anc r. t
man can be tried before the time of trial, or day of judgment. T'ji.;
showeth the inconsistency and the fiimsy foundation of those p.. •-
fessors, vvho beast, or even hope, tliat they are justified of God, \.ird
yet expect to come to the judgment and have their character exa-
mined and their una! condition fixed, according to an order of Juol-
i«ent yet unknov.-n.

But the sounding of the sevcntli angel is ackrxwiedged to have
been going on a considerable time already; consequently, it wiii net
be denied, that the gospel is preached during tliat time. So jikewi jc
it vvill have to be granted, that the gospel is p;^eached during the
lin;e of which Christ f3pakc, saying, " Ai.d he shall send his ar;!. els
" with a great sound of a trumpet, and they shall gather together
" his elect, from the four winds, from cne end cf Msyen to ti:e
" other." " J3ut of that day and hour knov/eth no man^(before its
" commencement,) no, not tlie aJigefs of heaven, but my Father
" only." (Thiis is acknowledged to be lite day and hour of jud?-
ment.) «' But as the days of Noah, so sliall also th.e coming of tfjs
" Son of man be. (or, And as it was in the days of Noah, so shall it
" be also in the days of the Son of man." (Luk. IT. 26,) " For as
" in the days that were before the flood, tlicy were eating ^nd driiik-
" ing, marrying and giving in marriage, until the day that Noah en-
" terqd into tlie ark, and knew not until the Hood came and took them
" all away ; so shall also the coming of the Son of man be." (24.
31,36, to 39.) Now in the days of Noah he was a preacher of right-
eousness to the people ; so in the coming or days of the Son of man,
the gospel shall be preached until the work is finished, and the an-
gels, or ministers of Christ, have gathered in the elect, the faithful
and obedient, from under the whole heaven, and he hath fitted, cut
the kingdom ready to be delivered up to the Fath,cr.

Observe ; It is not said, as in the day that Noah entered into the
ark, so shall the coining, or days, cf the' Son of man be ; but it is

40G OF THE

expressly slated, as in llie days that were Ijcfore the fioe-d ; and tliis
continued uniil the day ol" cnterinfj \n, when he had fulfiiltd to them
his commission, and the people being disobedient were swept away ;
so shall it be in the day of the Son of man ; those who xre obedient
to the everlasting, or finishing- gcspel, sJiall be kept safe in the ark,
as Noah and his family v.'erc, while the disobedient and impenitent
shall be swept av/ay.

Hov/ever energetic the language which describeth the day of
judgment, there is no description of it at all incompatible with
preaching the gcspel successfully in the time of it. For although
in the process oif the time, the judgment is certain ; and it will ajso
come as a snare on all the earth, and there can be no escape ; M'hen
the nature of the language used in the scripture, relating to that day,
is considei ed, it cannot be proved, that the process will be too swift
for the successful preaching of the gospel. Thus v.-hen it is said,
*' That the day of the Lord so comcth as a thief in the nigbt. For
" when they shall say peace and safety, then sudden destruction com-
" cth upon them, as travail upon a woman with child ; and they shall
" not escape." (I Thess. 5. 2, 3.) This is very forcible language;
but any one of moderate understanding rnay see, that it doth not de-
scribe a momentary, or instantaneous accomplishment. For how-
ever suddenly and surprisingly the travail of a woman with child
may, in some cases, commence, it is not suddenly over; and the wo-
man hath the encouraging prospect of being delivered from the dis-
tress after the birth, and of being more hapj^y than before h.er tra^-ail
came on. -i" A woman v/hen she is in travail hath sorrow because
" her Jioitr is come : birt as soon as she is delivered of the child, she
'= remefnbereth no more the anguish, for joy that a man is born into
''■' the wdi'Id." fJnc. 16. 2 i.)

So also vvj^n the judgment of the last day commences and brings
dcstructiotjlWl^he v.ickcd, it is not without the gospel announcing par-
don and life to the penitent, but to the im.penitent, inevitable, and
n~icst agg! avated destruction. For while to the one it is the savor of
Hfe, unto life, to the other it is the savor of death ur.to death. Be-
sides ; as travail is the certain lot of a woman with child, in the or-
dinary nature of things, so judgment is sure to overtake all, and des-
truction the finally impenitent, and that speedily. " Because scn-
'• tence aganist an evil work is not executed speedily, therefore vhc
" heart of the sons of men is fully set in them to do evil." But " He
" that being often reproved hardeneth his neck, shall suddenly be
*' destroyed, and that without remedy." " And shall not God
'' avenge his ovrn elect, who cry day and niglit to him, t]iough h«
" bear long with tliem ? I tell you, that he will avenge them speedily.
" Nevertheless, when the Son of man comcth shall he find faith on
« the earth V ( Eccl. 8. 11. Prov. 29. 1. Luke 18. 7, 8.) The
elect therefore arc tiien to'l:)C searched out and proved, before they
ai-e avenged, and before th.c v.icked are dcsti'oyed with a swift des-
truction.

JUDGMENT. 40r

It is peculiarly common to tlie Spirit of pvcpLccy, to paint in
strong- colours, and to express -^ith great cnes-gy, insouruch that mat-
ters of long continuance appear to bs accompiishi-d in an instant, or
itearly so. Thus of the fall of Babylon ; " And a mighty ang-cl took
« a stone like a great milst-jne, and cast it into the sea, saying, ThH«
" with violence shall that great city Babylon be thrown down, and
" shall be found no more at all." And again ; " For in one hour
" so great riches is come to nought." And again ; " For in one
« hour is she made desolate." [Kev. 18. 17, 19,21.] And yet this
fall of Babylon is acknowledged to fill up many years, not to say
ages. In like manner the sounding of the seventh trumpet hath
been confessedly going on for many years, and it is yet a secret v/iih
God, how long it is to sound. And the fail of Babylon evidently
commences with the sounding of the seventh, or last trumpet ; fov
immediately therewith, " The kingdoms of this world are become
" the kingdom of our Lord and of his Christ ; and lie sliall I'cign
« for ever and ever." But the fall of Babylon, or of the beast, or of
the man of sin, (for I suppose few, if any, cf the informed, will dis-
pute these being all one, in the real spirit and substance of the mat-
ter,) is not until the last appearing of Christ, or day of final judg-
ment. Neither will it any less agree v/i;ii the swmding of the se-
venth trumpet ; for that judgment is plainly taught as con:n\cncing
■with the sounding of that trumpet, as already stated. But that the
fall, or destruction, of this beast, is not to take place until the com-
mencement of the day of final judgment, is plainly enough taught
by the apostle Paul in his second epistle to the Thcssalor.ians; whcie
he speaketh In such explicit terms, that I know r,ot if any dispute
its being the last judgment of which he is treating, and in a fcw^
sentences introdnceth the man of sin, or beast, in sucli plain terms
that they have been long acknowledged to apply to the same beast,
or spiritual Babylon ; and after shov/ing tl.at that day of tLe Lord,
of which he had been speaking, would not come except there
should be a falling away first, and that wicked, or man of sin, slicuid
be revealed ; he then announceth in unequivocal terms, that the
Lord will consume him with the spirit of hisn^.outh, and destroy him*
with the brighti^ess of his appearing. " Seeing it is a righteous
" thing with God to recompense tribulation to them that trouble
" you, and to you who are troubled, rest with us, Avhcn the Lord
" Jcsv\s shall be revealed from heaven with his mighty angels, in fiam-
" ing fire, (He maketh his ministers BamcJ^ of fire, and by his gos-
•' pel shall judgment be executed in the v. crJd,} taking vengcan»3
♦' on them that i^now not God, and ti-.at obey not the gospel of our
'• Lord Jesus Christ ; who sliall be punished with everlasting des-
" truction from the presence of the Lord and from tlic glory of his
•' power ; v/hcn he shall come (in the progress of that day,) to be
'^ glorified in his saints, and to 'oe admired in all ll;cm that believe
" (because our testimony among you v.-as believed) in that day."
(Thus there will be a real priviiege of believing in tltctt clay^ tliat
liciiig the time to gatb.erin the elect, or to gain mc.i to the true and

403 01' THE

perfect faith ; For when the Son of man cometh sliall he find faith
on the earth r) " Now wc beseech you, brethren, liy [conccrnuig"'
"the coming of our Lord Jesns Christ, and our gathering toge-
" thcr to him, that ye be not soon shaken in mind, or be tiouljied,
" neither by spirit, nor by word, nor by letter, as from us, as iliat the
'' day of Christ is at hand. Let no man deceive yon Ijy any means :
" for (that, day shail not come) CNxept there come a tailing awav first,
" and that man of sin be revealed, the sok of perdition ; who oppo-
'• seth and cxaltcth hirascif above all that is cailed God, or that is
'• worshipped ; so that he as God, si-tteth in the temple of God,show-
" ing himself that he is God — And then shall that wicked be reveal-
*' ed, whom the Lord shall, consume with the spirit of his month, and
" shall destroy with the brightness of his coming." Thus cleaily
doth the apostle show, that the destruction of the beast is ccnjohied
with the iiit appearing of Christ to judgment ; for the brightness
of his appearing cannot be seen, or have its etfects, in the destruc-
tion of the son of perdition, until his appearing hath commenced.
Besides ; Ills consuming him with the spirit of his mouth is an apt
expression to designate the preaching of the gospel to tlic world —
the sha'-p two-edged sword v/hich goeth out of his mouth ;; '• For
« the word of God is quick and powerful [living and efficacious,!
" and sriarper than any two-edged sword, piercing c\en to the divid-
" ing asunder, of soul and spirit, and of the joints and marrow, and.
" is a discerner of the thoughts and intents of the heart." [Heb.
4. 12.] And as to his being revealed in flaming fire, it is no unapt
phraseology to indicate the fiaming Spirit of Christ in his ministers
and people, in whom he will be glorified and admired. "For our
" God is a consuming fire," and he dwclleth in his people. " For
" all tlie earth shall be devoured with the fire of my jealousy, saith
" the Lord, whose fire is in Zion, and his furnace in Jerusalem."
[Zeph. 3. 8. Isa. 31. 9.] For observe, That in his sahits he Com-
eth (that is, in his people or Zion where he dwelleth, and liath pro-
mised to dv.ell for evei-,) as the apostle .Tude also h.ath it ; " Be-
" hold the Lord conielh in myriads (Greek) of his saints." But to
pursue the subject ;

From tiie above statements it appeareth that, the seventh trumpet
in the Apocalypse, is the same as the last trumpet spoken of by Paul,
and that it commcnceth conjointly with the downfall of Babylon, the
setting up of the kingdom of Christ, or Millennial reign, and with
ihe last judgment of the tpiick and the dead. And to these things
agree the words of the apostle Paul in another epistle, (2 Tim. 4. 1.)
speaking of the appearing of Christ, " Who shall judge the quick
" and tiie dead at his appearing and his kingdor.i." Ami if any
scripture testimonies inevitably contradict the expectation of the
gosjjel's being successfully preached to them th.at dwell on the earth,
in t!',e day and hour of judgment, or if any are incompatible with the
execution of ample vengeance on the finally impenitent, the preach-
luix of ih.c gospel notwithstanding, I sh.ould l:c glad to stc them.
When men hear the testimony, th.at the day of Gcd's judgment hath

JUDGMENT. 409

commenced, let them beware that they be not found among the scof-
fers, who walk after theh* own lusts and say, Where is the promise of
hid coming ? and who speak evil of the things v/hich they know not.
Although the proposed liinits of this appendix are too contraciect
to admit of considering minutely, many of the numerous scriptures
which relate to this important period, one or two more seem neces-
sarily to present themselves. The prophet Daniel hath spoken very
pointedly of th& same period, and the same work in his vision of the
last beast, his destruction, and the kingdom of God, at of the saints,
succeeding everlastingly, f?'- 21 to 27.] *' I beheld, and the sam^-
♦' horn made war with the saints," and prevailed against them ; until
* t'le Ancient of days came, and judgment was given to the saints
*' of the Most Jiigh and the time came that the saints possessed' the
•'kingdom. Thus he said. The fourth beast shall' be the fourth
♦' kingdom upon earth, \yhich shall be diverse fiom all kingdoms,
" and shall devour the whole earth, and shall tread it down, and
" break it in pieces. And the ten horns out of this kingdom are
" ten kings that shall arise : and another shall rise after them ; and
♦* he shall be diverse from the first, and he shall subdue three kings.
" And he shall speak great words against the Most High, and shall
" wear out the saints of the Most High, a!nd think to change times
" and laws : and they shall be given into his hands until a time and
"times and the dividing of time. But the judgment shall sit, and
** they shall take away his dominion, to consume and to destroy it
« unto the end. And the kingdom and dominion, and the greatness;
" of the kingdom under the whole heaven, shall be given to the peo-
« pie of the saints of the Most High whose kingdom is an everlast
" ing kingdom, and all dominions shall serve and obey him." Here
is a very remarkable description of the beast ih the Apocalypse ; and
also of his judgment, agreeing with the sounding of the seventh
trumpet; as also the kingdom to last for ever, as in the seventh
trumpet, " And he shall reign for ever and ever." It is also obser-
vable that the work is progressive, for the dominion of the beast is
not destroyed at once, But the judgment shall sit, and they sh^l take
away his dominion, to consume and to destroy it to the end. Once
more ; This kingdom and dominion and the judgment were all given
to the saints, and the kingdom is the Lord's, with all things whicli
pertain to it. Thus it is perfectly correspondent with the rcprscnta-
tion in the Apocalypse, which was shown to John ih vision, and is
" called the first resurrection. " And 1 saw an angel come down,
" from heaven, having the key of the bottomless pit, and a great
" chain in his hand. And he laid hold on the Dragon, that old ser-
" pent, which is the devil, and Satan, and bound him a thousand years,
" and cast him into the bottomless pit, and shut him up, and set a seal
" upon him, that he should deceive the nations no more, till the thou-
" sand years should be fulfilled : and after that he must be loosed a
« little season. And I saw thrones, .and they sat upon them: and
"judgment was given to them: and I saw the souls of them that
" were beheaded for the vrltncns of Jesus, and for the word of God,

410 OF THE

" and who had not worshipped the beast, ricither his inia^e, neither
" had received his mark upon their foreheads, or in their hands ; and
" they lived and reigned with Christ a thousand years. But the
" rest of the dead Hved not again until the thousand years were fin-
" ished. This is the first resurrection. Blessed and holy is he who
" hath part in the first resurrection ; on such the second death hath
" no power ; but they shall be priests of God and of Christ, and
" shall reign Avith him a thousand yeare." [Rev. 20. 1 to 6.']

In this vision Christ and his saints arc represented as reigning a
. thousand years. But that phraseology in prophecy is by no means
inconsistent wkh the continuance of the kingdom for ever. And as
other prophecies, concerning; the same work and kingdom, (for th©
kingdom of God is one, there cannot therefore be an universal and
icvcrlasting kingdom for each . distinct representation in prophecy)
assert that it shall be everlasting, it is entirely safe to conclude the
same in this place, inasmuch as this velateth to tlie coming of Christ
to judgment : and we read of his .second coming, but not of his
third ; and therefore have but one coming to expect after the apos-
tolic dispensation ; of which more hereafter. Accordingly saith
Daniel, [7. 18.] "But the saints of the Most High shall take the
" kingdom, and possess the kingdom for ever, even for ever and
" ever." No diflTiculty needeth arise from satan's being loosed a
little season, at the accomplishment of the thousand years ; for al-
though some remarkable events may be expected then to take place,
not only with the wicked, but even towards the holy city, or church,
there is nothing said which in the least resembleth disinheriting
them-, even for a time, or even iiUerruptiug their reign ; for when
Gog and Magog compass the camp of the saints and of the beloved
city, fire cometh down from God out of heaven and consumeth
them, and the saints appear to sufTer no loss nor interruption. But
it is time to say something,

Secondly ; Of the effect to follow on the sounding of the last:
trumpet ; The dead shall be raised incorruptible ; or the sleeping
awaked ; and the living be changed.

Having shown in the preceding discourse, what the true resurrec-
tion promised in Christ is ; that it is a spiritual work, effected in the
spirit by the gospel ; and having just done showing, that the gospel
is pteach'ed in the soiuiding of the seventh, or last trumpet, or in the
day of judgment ; 1 need only take time in this place, to show why
this is cafe^l the first resurrection, which cometh in the last day, and
\vl\at is immediately implied in that saying. And it is so caiicd is
Fiiniplieity and plainness because it is the first which is finished and
completed. These are the first inheritors of the kingdom and glory
of Chri'it when he settcth up his everlasting kingdom ; or in othei-
Avords, they arc the true and real inheritors -distinctly from the
wicked, 'and have nov/ got into the. possession, at least in its com-
luencement. " The dead in Christ shall rise first."

The apostles in tlieir day had receiyed the first fruits of the Spi-
rit, and were a land of ,Jirst fruits to God ; yet the first fruits to God

JUDGMENT. 411

and to the Lamb, who had come to be fully ripe and perfect, were
seen as having come long afterwards, with the Lamb on JVIount Zion,
coatemporary with the fall of Babylon. So likewise, although the
apostles v/ere risen with Christ, and traveled in the work of the re-
generation, according to the dispensation and gift of the day in which
they had lived, the fulness of the work was to come in another day,
which they also foresaAV and testified, though not always by the same
terms. And this first resurrection in its perfection, was that which
the apostle so earnestly sought, " That if by any means he might
'' attain to the resurrection from among, or from the dead, as before
" sho\vn." Nothing therefore appears in the account of this which
is called tlie first resurrection to prevent any one of all those who
have believed in Christ and been obedient from the beginning, from
bemg amongst those who partake of if, the account seems actually
to favor the impression that they are all there, and eventually all
mankind except the wicked who exclude themselves by rejecting the
gospel offer. " And I saw thrones, and they sat upon them, and
»* judgment was given to them: and I saw the souls of them that
" Vf'ere beheaded for the witness of Jesus, and for the word of God,
" and who had not worshipped the beast, neither his image, neither
" had received his mark upon tlieir foreheads, or in their hands ;
•' and they lived and reigned with Christ a thousand years. But the
" rest of the dead lived not again until the thousand years were
" finished. This is the first resurrection. Blessed and holy is he
»' who hath part in the first resurrection ; on such the second death
»' hath no power ; but they shall be priests of God and of Christ, and
" shall reign with him a thousand years." It is here worthy to be
noticed, that there is no mention of a second resurrcclicn, and that
whatever may be said in proof of its existence, there is nothing said
of any blessedness or holiness as the portion of those who partake of
it. We raay observe farther; That the resurrection and the judg-
ment are intimately connected, as before stat?ed ; those who lived
again, and participated in the first resurrection, are the same, and at
the same period, who sat on the thrones and had judgment given to
them. Once more ; From what hath been shown, it will naturally
be understood, as formerly stated, that the resui-rcction is a progress-.
ive work ; to such a degree that those who believed in Christ in the
apostles' days or after, and kept their faith in obedience, entered into
that resurrection which is finished in the second appearing of Christ,
then called the first resurrection; and that with what they had gain-
ed and faithfully kept, they are ready to enter into tlie increased and
finishing work of the resurrection to eternal life in Christ, in his se-
cond appearing, " Who are kept by the power of God through faith
" unto salvation, ready to be revealed in the last time." " That the
" trial of your faith, being more precious than that of gold that
" perisheth, though it be tried by fire, might be found to praise,
<' and honor, and glorv, at tl^e appearing of Jesus Christ." fl Pet.

r. 5, 7.1

412 OF THE

The multitude of symbolical representations exhibited in the Apo-r
calypse, and the strong allegories used in this particular vision, seenj
to have led some to conclude that this is not properly a resurrection,
which is here called the first, but that tlie phraseology is wholly
symbolical. But Avithout endeavoring to crowd the understanding
of any man beyond measure, I would make free to remark, that, To
count all the phraseology in this narratiA'e, so symbolical, as to ex-
clude its be^g intelligibly applicable to tlie real substance, seems to
be^an error: good symbols have an aptness to represent the things
signified. And whatever may be the rules ainong the learned, to
disapprove of metaphorical and appropriate forms of lang\iage being
mixed, it is certain these rules have not always been ligidly observ-
ed. And it is evident that piophecies are sometimes so far mixed,
that the fulfilment Cometh out so exactly according to the letter of
the prophecy, that it may be called at least nearly literal, while part
of the same is metaphorical. But especially; Some parts of the
symbolical repre;sentations in tlie ApocRlypse, appear evidently to
have literal explanations. The vision of the Lamb on Mount Sion
with the hundred ar4 forty-four thousand, though highly symbolical,
is immediately explained in language as free from metaphoi- as most
of the prophecies, which are accounted the most literal ; so tree as
to be in no wise embarrassing to honest minds under the gospel.
rRcY. 14. 1,'to 5.] So in this place, the vision is quite symbolical ;
but the explanation, " This is the first resurrection — Blessed and
" holy J3 he who hath part in the first resurrection ; on tnch the se-
" cond death hath no power," is sufficiently plain, when once men
corrie to know what the resurrection is. And thus it will he found
in the issue with many prophecies.

' The notion of a literal resurrection of the animal body, so strongr
ly prepossessed, scenis to lay a foundation for difficulty respecting
the'fiist resurrection. But whatever remarks are necessary to be
added here may come in place after a quotation from a late learned
author. (See Dr. Tim. Dwight on Isa. 21. 11, 12. Pag. 40, 41.)
This author, among other remark* on the fii-st resurrection, hath tlie
following. *' But, should we construe this part of the passage, lite-
" rally, cur difficulties, instead of being lessened, will be increased.
" It is said, that the souls of the martyrs lived again; and that the
'• rest nf the dead lived not. This, laterally construed, teaches us
<' irresistibly, that the souls of the martyrs, antecedently to the Mil-
" lennium, were dead, as well as their bodies; and implies, that the
" rest of the souls of mankind were also dead. ^ * * Unfortunately.
" however, this construction makes St. John' contradict himself: for
" in the 6th chapter and 9th verse, he informs us, that he' saw these
" very souls living, clad in white robes, and employed in prayer to
" God. ■ ' •

'-'Nor are we yet at the end of our difficulties. St. John says, M.'"*
*' Tix^ir/g' again of tiiese inartijrs is the ^fint ret7:rrection : r fffi^rr
" o'ldjastf, [anastasis,] the Jtnt fvtvre exif^taice. TliC uord, oi'ajo-
" ctf, /signifies, not tx.rcsiirrcctio^}},h\x\.z. future existence: as is un-

JUDGMENT. 413

f^l'answerably evident from our Savior's use of it in }ns reply to the
" Sadducees, concerning the situation of the woman who had seven
" husbands: (Matt. 22. 28, £cc.) Here he adduces the declaration
" of God, (Exo. 3. 6.) " I am the God of Abraham., the. God of Isaac,
" and the God of Jacob., as unanswerable proof of the ctfaj-ttatf ; not
" a resurrect tori, but a future existence. »' Gody" he says, " i&- not
" the God of the dead, but of the living." As, therefore, God de-
" Glared at that time, that he M'as the God of Al)rahum, Isaac, and
" Jacob ; it was certain, that these men were living beings, when this
" declaration was made. The declaration was therefore a complete
" proof of the ava^a-ni^, oir future existence ; but it .was no proof vX
" all of the resurrection; becavise Abrahanj, and Isaac, and Jacob,
" were not then raised. According to this very intei-pretation, it is
" here said, that the kouIs of these niaityrs lived, and r^gvied, v.-ilh
^' CJtrist a thousand years ; and that M/s is the first M^aa'.^yOV iiv-
" ing again. Were this intended literally it could not be true ;
" because St. John, as has been mentioned, saw the ^ouls of martyrs
" having the same future life, many ages before ; and because our
" Savior asserts the same thing, under the sanie Greek name; con-
'' cerning i^braham, Isaac, and Jacob; and applies it generally to
" mankind. Besides, Moses had this life on the mount of transfigura-
" tion ; and 7nany of the saints arose, aher our Savior's resurrection,
" a7id ivcre seen of many : they Averc therefore living beings.

" But what puts this matter out of all doubt is this: the scriptures
^' positively assert, that Christ will never agaui appear in this w orld
" until the judgment. Thus says St. Paul : — " Christ ivaa once of-
^' fered to bear the sins of r:any ; and unto them, that look for him,
'f shall he ap/iear, THE SECOjVD TIME, unto salvation)' Thus,
" also, in many other places. This declaration, repeated in a vaiiety
'» of forms, places it beyond a debate, that Christ will never appear
" again personally, in this world, until becomes to the final judg-
" ment. As, therefore, the appearance and reign of Chiist, here, arc
" symljolical ; it follows irresistibly, that that of the martyrs is sym-
'.' bolical also." I do not intend to inqujre minutely into the correct-
ness of every idea in this qu^otation. but only to make some use of
its leading features.

'J'he burden of difficulty-in the vay of understanding this account
of the first resurrection, appeals io be the same prevalent notion of
the literal resurrection of animal bodies, and the want of the under-
standing that the true resurrection pei tains only to the soul — That
a future existence is the cardinal point to be confirmed in proof of
the general resurrection ; and that to make that future existence an
happy existence in Christ, is the sum of the resurrection of the
saints; while to have that future existence rendered completely mi-
serable, by remaining under sin, in the nature of the first Adam, in
whom all die, and receiving its full Avages, is" the sum of the resur-
rection of damnation, and to which the wicked eventual come forth.
From this view of the subject, there is no difficulty in allowing this
iirst to be a real rcsuirection. Neither is there any argument, that

414 OF THE

the «ouls of these martyrs, or of the rest of the dead, were literally
dead, from its being said, The rest of the dead lived riot attain until
the thousand years were Jinished, but only, that they had not come
forth to their final reward. This view of the subject also escapes
the charge of a contradiction in John's two accounts, as having seen
these same souls alive long before, notwithstanding the acknow ledg-
ment of a real resurrection. For it is evident from the account
which he there giveth, that these souls had not then come forth to
their reward, or in other words, to the uninterrupted fruition of an
happy future existence, or the first resurrection. " And when he
" had opened the fifth seal, I saw under the altar the souls of them
" that were slain for the word of God, and for the testimony which
•' they held : and they cried M'ith a loud voice, saying. How long, O
" Lord, holy and true, dost thou not judge and avenge our blood on
" the men that dwell on the earth ? And white robes were given to
" every one of them; and it was said unto them, that they should
" rest yet for a little season, until their fellow servants also, and their
" brethren, v/ho should be killed as they were, should be fulfilled."
[Rev. 6. 9, to 11.] These therefore, although they had not conic
into the fulness of the resurrection of life, or first resurrection, v.ere
kept in safety and in readiness to enter in, as soon as they should
open, having kept in faillifuhicss that measure of life and salvation
which they had already founds according to their day and privilege.
And, as before observed, the account is quite favorable, that they
have now come, and are partakers of the blessedness of the first re-
surrection.

But the above author has made a bold stand towards proving the
point, on which I am here insisting, wl.en he asserts that the Greek
word, o.vj.^a.si.g, signifies, not a resurrection, but a future existeyice.
This is materially true as it is used in the new testament, and parti-
cularly with respect to the final event of those who hear the gospel ;
which he has also learnedly proved, by the language of Christ to the
Sadducees, relating to Abraham, Isaac, and Jacob. Now a future
existence is the let. of all, both righteous and wicked ; of the first
happy in Christ, and of the last miserable, being separated from
Christ and from all good ; for they shall come forth ; they v/ho have
done good, to the resurrection (future existence) of life, and they
■who have done evil, to the resurrection (future existence) of dam-
nation.

Besides ; The word, which he says, signifies, not a resurreoiioM,
but a future existence, is the same word which is almost every
where, in the new testament, translated, resurrection, and with the
exception of a solitary instance, the only word so translated. In the
liarrative given by Matthew, of certain saints, who came out (>f the
tombs after the resurrection of Jesus, the Greek word translated,
resurrect io?i, is not (xva;a.6Lg, but iyi^iaiv ; [egersin] which is the only
place where I remember to have seen it use<l, in that sense ; and in
tlie connection in which it there stands, it evidently signifies the very
same witli ihc other which is the word commonly and freely used c»

JUDGMENT. 415

all such occasions, and is therefore tantamount with it. The two
verbs also, from which these two words are respectively derived, arc
used, as it would seem by their examples, as bcint^ equivalent. Ami
it is remarkable, that our author in his reference to the aforesaid nar-
rative of Matthew has included the whole in the future existenco.
But the common word, ava^aai;, is used on all occasions in relation
to that subject; if then it doth not signify or imply a resurrection,
the Greek writings of the apostles, which have come down to us con-
tain no v/ord which signifies it. According then to our author's own
explanation of the word, no other resurrection than a future exist-
ence, is proved, or even spoken of, by Christ and his apostles, with
this only distinction of happy and miserable.

Consistently with this view, the word is once used by Paul, com-
pounded with a syllable which signifies, from among, or out of. '* If
" that by any means I might attain to the resurrection from the
*' dead" — [ft? tr;v ava^aa*v fcov icfxpuv] to that future existence in
"Christ, which is free from death and all who are dead. For as in
Adam, where is the first, or present existenc-c, all die, even so in,
Christ, where is the second, or future existence, which is the resur-
rection, all are made alive — He is the resurrection and tJie life. As
in the first Adam men are physically raised to life, or brought, into
ihe first, or present existence ; so in Christ they are rc-raiscd to life,
or brought into a future and happy existence in the Spii it ; r.ot only
redeemed from the fall which they have suffered in the fis-st Adam,
from their original rectitude, but advanced into a grade of life and
existence superior to any thing which could have been experienced
ill the first creation: and this is a real resurrection or re-raising.
Accordingly, to bring forth into life for the purpose of filling up an
appointed place which ought to be filled according to order, is the
same as to resurrect, or raise again, according to tiie use of the word
■by the apostles, in relating the proposition of the Sadducces. ♦' If a
" man die, having no children, his brother shall marry his wife, and
" raise up [ams-j^frst., by Matthew, f^ai'af);^?*^, by Mark and Luke ; he
" shall renurrect^ seed unto his brother."

That this description, in the Apocalypse, V/f the judgment and first
resurrection, is highly symbolical, is not to be denied. But tl;at is no
proof that it cannot be understood in its proper time, although that
understanding maybe gained by slow degrees. Neither is it any
proof that the allegories are not v.ell adapted to represent the sub-
stance, so that the likeness may be clearly seen in the fulfilment.
Besides; The symbolical representation of the judgment and resur-
rection as commencing with the Millennial reign of Christ and his
saints, is no proof that those things are not real at that time ; nay, it
is a positive proof of their reality, to all who have unshaken faith in
the sci^ptures^ as undoubtedly as if the facts were announced in the
most appropriate language ; for on any other view of this, and all
such representations, the final coming of Christ to judgment, and his
rewarding the righteous and the wicked, according to their several
characters and works, might also he considered symbolical and not

•iI6 OF THIi

red. Neverthelese, it is not to be controverted, tliat these symboli-
cal representations render such matters obscure, as prophecies com-
monly and desii^nedly are, until the time of the fulfilment.

The aforesaid author has acknowledged, accordiiu^ to the prevail-
ing- belief for many years, that the seventh angei has commenced his
sounding, and th.at Christ has come to the judgment of the great whore,
or Babylon. Part of his woi ds are, (Pag. 'JO.) "We may, I think, fairly
" consider the great voice as already uttered out of the temple of
" heaven from the throne, saying. It is done." " In the mean lime,
" Christ has come to this work of judgment as a thief: in a manner
" the most sudden, the most astonishing, the most terrible." The
only objection then, against believing that Christ has come in the Mil-
lennial reign, and that the first resurrection^ or future existence in
happiness, has commenced, and consequently that som.e, even those
who are in it, have an understanding of what it is, seems to be con-
tained in the notion, that the coming of Christ to the judgment and
fall of Babylon and his coming to reign with his saints, are two dif-
ferent comings in succession, otherwise he, with others, must ac-
knowledge that the Millennium has already commenced. And in-
deed this seems to be virtually acknowledged by him,- though cau-
tiously : of which in its place.

But the inquiry yet remains with them, When will the Millennium
commence? Our author, after laboriously examining the prophe-
cies of Daniel and John, concludes, « The probality is that \vc shall
" find the words closed, and sealed up. unto the tjmc of the end.''
(Pag. 43.) True enough ; but at the end, or when the finishing
w'ork has commenced, the words are to be unsealed. Thus the pro-
phet Daniel, (12. 10.) " And none of the wicked shall understand ;
" but the wise shall understand." On these words our aiither ob-
serves, " He (the interpreter to Daniel,) then mentions tha:t men of
i' piety shall hereafter understand this subject ; that is, I suppose,
" (says he,) after the prediction shall have been fulfilled." (Pag. 43.)
If then this author, and others of the same faith with himj arc of the
pious, or wise, why need they be at any loss to understand, so far at
least, as to know that the time is come, and when it commenced, or
nearly.

The aforesaid author acknowledgeth, that the Millennium cometh
on by successive steps. [Pag. 42.] He also acknowledgetli the pro-
bality that it hath actually comm.enced, at least in some degree. His
words are, [Pag. 44.] " There is no improbability in the opinion,
'< now extensively embraced; and in my own view it is just; that
'' this happy period has, in the sense which I have specified, already
" begun." So much are men of exquisite literature and profound
study perplexed in a subject which it is expressly said. The wise
shall understand — the wise towards God, or pious, as is evident from
the wise being contrasted with the wicked. This remark is agreea-
ble to the aforesaid author's own words, who calls those ivise ones,
men of piety. It is then a fact, supported by the opinion of those
who study {!is scriptures, an opinion now cxlcnsively embraced, that

JtJDGMENt. 41-

the Millennial reign of Christ has dawned. The same also is sup-
ported by the testimony oF scriptvire prophecy, which fixes its com-
mencement, in about, the year 1747, agreeing to the end of Da-
niel's one thousand two hundred and ninety days or years. il2. 11,

12.] " And from the time that the daily sacrifice shall he taken
♦' away, and the abomination that maketh desolate set up, there shall
" be a thousand two hundred and ninety days. Blessed is he who
*' waiteth, and cometh to the thousand three hvmdred and five and
thirty days." Here is an addition of forty-five days or years, at the
close of which some additional blessedness was to be for.iul. These
forty-five years added to one thousand seven hundred and forty-seven,
make one thousand seven hundred and ninety-two. And it is re-
markable that the aforesaid author has noticed that year as a memo-
rable Epoch in the great daij of God AlmlglUiu for the destruction
of Babylon. [Pag. 1 8.] It is also remarkable, that he has mentioned
a powerful prevalence of vital piety, which had lasted tvscivc or fi-
teen years, and began to decline about the year 1752, and conse-
quently included the year 1747. Likely the veryM'evival in vi-hich
the reign of Christ began to dav/n, according to the prophecy, and
the testimony of those who say Christ is come, and they have found
bim ; while in the mean time, many walk after their own lusts and
scofiingly say, Where is the promise of his coming, for since the
fathers fell asleep all things continue as they were from the begin-
ning of the creation ; and others are sorrowfully looking out between
hope and despair. But these will not be forgotten, if tiiey perse-
vere: as it is written, [Hab. 2. 3.J " Though it tarry, wait for it ; bc-
<' cause it will surely come, it will not tarry." [.nnx'' nS it will not
be slack.] Other revivals also, are no doubt preparing tlie way for
the spread of this glorious v/ork, as well as the continued exertions
of those societies which are formed for the purpose of spreading the
knowledge of salvation. And it is still farther remarkable, that tlie
same author hath noticed the same remarkable year 1792, as the
year in which those missionary societies had their commencement,
first in England, which are now become so common. Thus, while
God in his providential government pursued the destruction of the
beast, making havoc of his secular power, by the wasting and dis-
tressing wars in Europe, and the more serious and piously disposed
of the nations, who looked for the coming of the Lord, made vigo-
rous efforts, to spread the knowledge and savor of his name, amojig
those who lay in greater darkness, and thus to prepare the way of ihc
Lord ; the people who had waited for him and found him of whom
Moses in the law, and the prophets, and after them the apostles, did
write, were making their advancements in the work of t!ie ever!astin(>-

gospel, and beginning to learn the blessedness of him who waiteth,
and cometh to the thousand three hundred and five and thirty da>'s,
A judicious consideration of all these matters must produce forcible
conviction that the Millennium hath unquestionably dawned on the
earth. For, taking a compendious view of the whole matters to-
g-et'er, men of reason niul information cannot but sec and acknow-

418 OF THE

ledge, that the light is much greater than it was a century ago, and
that ^tJias been on the increase, at least gradually for many years, not
to say ages. The consideration therefore of these things afford a
conclusive argument that the total darkness is past and the day hath
begun to open.

But difficulties will evea- remain on this subject, as long as people
separate and divide that work which God hath made one. The de-
struction of Babylon and the building up of the kingdom of Christ,
are evidently only counterparts of the same work and accomplished
in the same period of time. Admitting, nevertheless, that the de-
struction of Jiabyloji precedes, so as to prepare the way for Christ to
enter ; and also that when the destruction of Babylon is finally com-
pleted, the reign of Christ will continue : for his kingdom is ever-
lasting. Tlitis it was shown to the prophet. (Dan. 7. 16, 26, 27.)
" But the saints of the Most High shall take the kingdom, and pcs-
" sess the kingdom for ever, even for ever and ever." " But the
" judgment shall sit, and ihcy shall take away his dominion, to ccn-
" sume and to destroy it unto the end. And the kh:>gdom and dcmi-
'' nion, and the grcaUiess of the kingdom under the whole heaven,
" shall be given to tlic people of the saints of the Most High, whose
." kingdom is an everlasting kingdom, and all dominions shall serve
" and obey him." Thus the work of God is begun by smaller mea-
sures at first and increased to perfection ; or more correctly with
respect to the present subject, It is according to the dispensations of
his grace to men.'to send a forerunner, or prejiaratory work, to pre-
pare the way for that which is perfect ; as it is written, " The voice
" of him that crieth in the wilderness, Prepare ye the way of the
" Lord, make straight in the desert a high way for our God. Every
'♦ valley shall be exalted, and every mountain and hill shall be made
" lew : and the crooked shall be made straight, and the rough places
" plain : and the glory of the Lord shall be revealed, and all ficsh
" shall see it together." (Isa. 40. 3, 4, .5.) Thus the coming of the
Lord in his glory is announced by a preparatory voice. And hov/-
evcr applicable this prophecy Avas to the first appearing of Christ,
being fulfilled, for that day, in John the Baptist, it is no less applica-
ble to his second appearing; yea, more especially it belongelh to the
second ; for all flesh must s.ee his glory together, which did not come
to pass in the first, and therefore must be fulfilled in the second,
when he shall come in the clouds, and every eye shall see him and
tlicy also who pierced him : and all kindreds of the earth shall wail
beiause of him : when his reward is with him, and his work before
him ; " And whosotvor shall exalt himself shall be abased: and he
" that shall humble himself shall be exalted."

There is no possible rule by which the wisest or most learned can
distinguish between the time of the destruction of Babylon and that
of Christ's reigning with his saints in the Millennium, otherwise than
as here stated. Neither can any distinguish the scriptures which re-,
late to the one from those which relate to the other. Together*
therefore, with the judgment of Babylon, commence the Millennium

JUDGMENT. 419

and the first resurrection. But it is the nature of human language,
that one thing must be expres.sed before another. Thus the binding
x)f the old serpent, or dragon, is related before the appearance of the
thrones, the judgment, and the living of the martyrs, although ail
these were comprehended in one vision, and are to be actually ac-
complished in the same time, going forward together.

But its being granted, that the coming of Christ to the destruction
of Babylon and his coming to the Millennial reign, are one coming,
is ftot enough to unravel the difficulties on this subject. Here is the
first resurrection ; and we read of no other, or second resurrection
for the saints. " Blessed and holy is he that hath part in the fust rc-
•« surrection ; on such the second death hath no power." But no
such promise to him that hath part in the second. The first resur-
rection and the second death scem'to be countcrpaits of the wcik of
the judgment, the first being the lot of the righteous, and the second
the lot of the wicked. This being tl^c case, it is evident that the first
resurrection, is that which is accomplished in the final appearance of
Christ to judgment, and that the vision shown to John, of the binding
of satan, and of thrones, and of judgment, and of the first resurrec-
tion, was nothing less than a vision of the commencement and pro-
x;e^ of the last jtidgment, which in it-s progress, is to make decisive
work, and to fix the eternal condition of every individual. Again ;
That kingdom of God which immediately succeeds the reign of
the last beast, or kingdom of Babylon, is an everlasting kingdom,
having no end, consequently can never be supplanted by the enemy,
never superseded by any other kingdom or work of God, hov/ever it
may be increased and advanced into different and successive grades
of gk)ry and blessedness: for "Of the increase of his goverirmcnt
** and peace there shall be no end." This kingdom therefoje can be
Jio other than that which Christ will deliver up to the Father, after
he hath put down all rule and ail authority and power, and hath put
all enemies under his feet, in that day when those who are his shall
be made alive at his coming. Now that that kingdom, which imme-
•daately succeeds the reign of the beast, commonly called the Mil-
lennium, is endless, as liere stated, hath been shown, once and again,
fby the accounts given of it by the prophet Daniel, and the descrip-
tion of the seventh trumpet in the Apocalypse ; which scriptures the
judicious reader may consult.

The thought may be novel to some, and on that account excep-
tionable, that the coming of Christ to the last judgment, to raise the
■dead, and fix the final condition of all, is the same as his coming to
•destroy the kingdom of Babylon, and set up his kingdom on earth.
The novelty however of the thought, by no \-neans maketh it justly
exceptionable. Every increasing degree of light is new in its com-
mencement ; and so is every increasing dispensation of God to men,
for their salvation. After Christ had performed his ministry, and
ascended, in the days of the apostles, we are told he will come again,
the second time, but not the third or fourth time, " But now once in
■*' the end of the world hath he appeared to put away sin by the sa-

420 OF THE

" crifice of iiimself — and to them thai look for him shall he appear
*' the second tune without sin to salvation." (Heb. 9. 26, 28.)

This test is adduced by the author quoted above, (as may be seen
by reverting- to the place,) to prove that this second coming of Christ
is personal, and, I suppose, literal, as being contrasted with all those
descriptions of his coming which are symbolical, and are considered
generally to relate to his coming in the Millennial reign, which com-
ing and reign he seems, on that account, to conclude, are not literal
or perhaps even real. But the .result of an investigation of that
plan of reasoning will be, conapletely to expose the weakness oi that
■whole system, which contemplates the coming of Christ' to the Mil-
lennial reign, and his coming to the last judgment, as being tv/o dif-
ferent comings, and the work of each a different work, the one from
the other. For in this second coming, of which the apostle speaks
to the Hebrews, there is not a word of its being literal, or personal,
more than any other coming, or in any other place. It is simply said
he will appear to those who look for hiin, the second time, without
sin to salvation. ]t might be asked, If this appearance be literal, or
personal, why appear to those only who look for him and are saved ?
for the wicked, who look not for him, can see personality, or a literal
object as well as the righteous. But none of the wicked shall uR-
dcrstand ; but the wise shall understand. It may also be inquired,
Whether a literal or personal appearance of Christ be necessary to
being saved ? If so, surely none have ever been saved, since he
ascended out of their sight, ten days before the Iloly Spirit was
given.

But farther. These accounts ol the ccm.ing of Christ, wluch are
inevitably acknowledged to relate to his final appearing to judgment,
are as i\r from being communicated in literal language, as any of
those which are thought to relate to the Millennial reign, insom.uch,
that none of the advocates for two comings, the one symbolical and
the other real, are able to draw the line between the tv.'o accounts,
or to show any narrative, Avhich designates the one appearing, and is
necessarily incongruous to the other. The result then of this inqui-
ry is, that we have no authority to expect more than one appearing
of Christ after that of the apostles' days, either symbolical or real.
(For that which is merely symbolical is not real.) But symbolical
predictions are not inconsistent vvith real accomplishments, although
they leave the subject obscure until the time of the fulfilment. This
coming then, in which we have authority to believe, is that same, in
Avhich all that are in their graves, sltail hear his voice, and shall come
forth, t/iof-e w/so /;ave done goodj to the rcfiurrectwi of li/c^ and
thoae Kvho have done evil, to the resurrection of damnation. Or aa
the prophet Daniel hath it ; " And many of them that slept in the
" dust of the eaitli shall awake, some to everlastirig life and some to
*■<• shame and everlasting contempt." 'i'he term, many, which the
apostle heie useth concerning those v.-ho slept, is no exception to this
being a prophecy of the general resurrection aiid judgment, for
man}/, meaning all, is an acceptation of the word, not unknown ia

JUDGMENT. 421

the scriptures, in language less symbolical than tliis. " For if through
*■' the offence uf one, many be dead ;" and, "• For as by one man's
" disobedience, many were made sinners ; so by the obedience of
" one, shall many be made righteous." (Ro. 5. i5, 19.) And it is
conclusively true, that the prophet here spake of the ^¥ork of th*
final judgment, from tv.'o considerations. First ; The universality of
the deliverance of the righteous ; " And at that time thy people shall
*' be delivered, every one that shall be found written in the book."
And secondly ; Th.at both the rigl>c.o\is and the wicked are taken
into the account, and receive their appropriate rewards, everlasting
i'foi or evcrlastii!!^ contevijit.

vSome may alledjje, that the disquisition is lame in this part, for the
want of proof, that cniy one coming of Christ is meant by the vaiious
representations recorded in the sciiptures, and that to give satisfac-
tion on this subject, which is of so great importance, it would be
jiecessary to exaniine the different accounts separately and minutely.
This however doth not comport with the limits here proposed ; nei-
ther doth it comport with propriety, Aviihout the most obvious neces-
sity, to make the most laborious efibrls, to disprove that v.'hich is no
where taught, known, or promised. We conceive th.e subject will
here be carried far enough in that respect, until greater necessity
shall appear. It belongs to those who believe in two appcarings of
Christ, the one symbolical and the other real, to produce their evi-
dence, and to discriminate sufficiently, what scriptures designate the
one and which the other, and to show what is said of the one, which
is incompatible v.'ith the other, making proper allowance for the
prophetic style. V/hen the advocates of (hat scheme agree on these
things I presume thej-e will be little difficulty reaiaining, en this
subject.

I have however noticed some of the most bold and forcible de-
scriptions of the coming of Christ to the last judgment, and shown
that they arc entirely applicable to the Millennial reign, or in oti.er
woi'd6 to a day of miaistering the gospel with good effect. But to
open the subject a little more clearly to the understanding, I will here
take notice of one ot.'icr passage which has been viewed as an aw-
ful discription of the last judgment and the destiuction of the wick-
ed ; and so it is, as will eventually appear. '' And Enoch also, the
" seventh from Adam, prophesied of these, saying; Behold, the
'' Lord Cometh v/ith ten thousand (jr /jrptacrM', in myriads) of his saints,
" to execute judgment upon all, and to convince all that are ungodif
" among them of ail their ungodly deeds which they have ungodly
" committed, and of all their hard speeches, which ungodly sinners
" have spoken against him." [Judc. 14. 15.] Now what is here
stated is, that ail impious sinners shall be convinced, thoroughly ; such
being the literal import of the Greek language used. What then ?
Is conviction incompatible with repentance and salvation ? Or is not
conviction the most necessary forerunner of repentance ? The whole
need not the physician, but they who are sick. " I came not,''
said Jesus, '' to call the riglueons, but sinners to reper.taiicc."

422 OF THE

A plau5il)Ie objection to this doctrine, \> ith some, will be, that oft
tliis plan, that men have an op])ortunity of repentance and salvation,
in the clay of judgment, all people will be saved, for none are such
I'ools, as not to avail themselves of that last opportunity. What then,
O mati I Art thou envious against God because he Avill give to men,
even to the rebellious, a favorable opportunity to repent and be re-
newed, who have never had it befoie ? Or would it be any advantage
to mankind, or any additional honor to God, that those who have ne-
■ ver had the privilege of knowing the way of salvation by the cross
of Christ, or those whose knowledge hath been partial and imper-
fect, should be excluded from all possible hope or prospect of salva-
tion, without any, the least offer or trial, to prove what they would
<Io, if brought to the knowledge of the truth ? Art thou, O man I
whoever thou art, in fatal deception with respect to salvation, and
"wculdst thou be unwilling to have a fair trial, when fully convinced of
thine error ? And wouldst thou have God to be a respecter of
persons ?

But be not in haste to conclude, that times will be too easy. It is
found by painful experience, that men have no fondness for repent-
ance and turfting to God, in true faith and obedience. Scarcely, if
at all, any choice, lawfully proposed to mankind, is more difficult
for them to decide upon, than whether to endure the pain of repen-
tance and of bearing their cross, in the faith of Christ, to salvation,
or the pain of eternal damnation. I suppose if all the people saw-
hell opened, and themselves goiog to be ingulfed in immediate dam-
nation, irrecoverably, in such a view as would take with their sense
tind feelings, they would submit, thoiigh irksomely, to take up some
measure of a cross, and come to some repentance, would that save
them. But this is not God's method of working. A forced obedi-
ence is net well pleasing to God. He requires the heart. Neither
are forcible means of lasting benefit to the creature : the people who
come to Christ in the day of his power are a Avilling people. When
these things are considered, instead of fearing lest too many be saved,
each one ought to take the klarin, lest a promise being proposed of
entering into rest, he, or slie should seem to come short of it. Many
in that day will find the gate too strait and the May too narrow to suit
their taste, and refuse to enter and to walk therein. " For the time
" is come, that judgment must l)cgin at the house of God : and if
" it first begin at us, what shall the end be of them that obey not
" the gospel of God ? And if the righteous scarcely be. saved, where
" shall the ungodly and the sinner appear ?" Therefore, " Strive
*' to enter in at the strait gate : for many, I say unto you, shall seek
'^ to enter in and shall not be able." Doubtless, because they have
spent their privilege ^nd their strength, doing their own will. Thus
will many even in the last day, when the wrath of God is clearly re-
vealed against all ungodliness and unrighteousness of men, by obey-
ing their ov»'n carnal mind, spend that ])rivilcge which ihcy will ne-
ver be able to recover. Awake therefore, thou tliat slecpest, at the
sound of the last trumpet, and arise from tlie dead, and Christ shall

JUDGMENT. 425

give thee light — Ught to know thy duty and to make thy escape.
To day if ye will hear his voice, harden not your licarts. But it is
time to consider,

Thiidly ; The time or space in which certain transactions are to
be performed: In a moment in the twinkhng of an eye. Having
previously spoken so fully gn this point, I shall introduce what is
here to be said with this proposition. That althougli there is suffi-
cient reason to believe ; that the whole work of the resurrection and
judgment will not be accomplished in so short a time, as is here des-
cribed, yet there is no evidence that said work may not be begun in
a period so short as that which in tlie language of prophecy is
marked by, a moment or the (winkling- of a?! eye.

After what hath iieretofore been stated, relative to the resurrec-
tion, and the preaching of the gospel in the last day, or time of the
last judgment, it will not be foreign to our present purpose to intro-
duce the saying of the apostle, " Awake thou that sleepest, and
" arise from the dead, and Christ shall give the Light," as a suitable
description of the work of the last day, or time of the i>esui rection and
judgment. We read of the day of judgment ; the day of the Lord ;
the day of God ; and the day of the S'o?i of man, or the day when
tbe Son of man is revealed ; all denoting the time when God will
bring the world into judgment. Every day also hath its morning,
which is' the proper time to awake and enter on the work of the day.
" Therefore, let us not sleep as do others ; but let us watch and be
" sober. For they that sleep, sleep in the night ; and they that be
" drunken, are drunken in the night. But let us who are of the dav^
" be sober, putting on the breast-]ilate of faith and love ; and for an
" helmet the hope of salvation. For God hath not appointed us to
" wrath, but to obtain salvation by our Lord Jesus Christ, who died
" for us, that whether we wake or sleep (being in the earthly tabcr-
" nacle or out of it,) we should live together with him."

The dispensations of God towards men have an increase ; and hi
each one something is made known, which had not been known in
the former. It is therefore impossible for the people in one dispen-
-sation to know what is to be in the next ; but each one must be un-
derstood by its own light. Accordingly the Jewish prophets, or
those who consulted their Avritings, could not know what was to be
in the days of Christ in his first appearing, but believers learned it
•in the light and revelation of that clay. And for the proof of these
things, the words of the apostles are in point. Paul, referring to the
prophet Isaiah, saith ; " But as it is written, Eye hath not seen, nor
■" car heard, neither have entered hito the heart of man, the things
" which God hath prepared for them that love him." Thus far the
prophet ; to which the apostle adds, as what had come to pass in his
day, and by the superior light of the gospel of Christ. " But God
" hath revealed them to us by his Spirit : for, the Spirit searcheth
" all things, yea, the deep things of God." And again ; « Now wc
" have received, not the spirit of the world, but the Spiiit which is
'' of God ; that vvre might knov,' She things that are freely given to

424. OF THE

" lis of God." [1 Cor. 2. 9, 10, 12.] Peter also bore lesiimony to
the same thiPiC^s, when speaking of the salvation of Christ ; "Of
" which salvation the prophets have enquired, and searched dilij^ently,
" who prophesied of the grace that should come to you ; searching
" what, and what raanner of time the Spirit of Christ which was in
" them did signify, when it testified bcforeb.and the siifCerings of
*' Christ, and the glory that should follow. To whom it Mas revealed,
" that not to themselves, but to us, they did minister the things which
" are now reported to you by them that have preached the gospel to
" you with the Holy Ghost sent down from heaven; which things the
« angels desire to look into. (1 Pet. 1. 10, 11,12.)

In {ike manner, the apostles knew net what should he in the day
of Christ in his second appearing ; all these things being shown to
them in symbols, mataphors, allegories, and the like. Thus saith
Paul; " For we know in part and we prophesy in part. (Of things
*' yet unknown.) But when that which is perfect is come, then that
" which is in part shaU be done away. When 1 was a child, I spake
" as a child, I understood as a child, I thought as a child: but when I
" became a man, I put away childish things. For now we see through
" a glass, darkly ; but then face to face: now we know in part ; but
" then shall I know even as also I am known." (1 Cor. 13. 9 to 12.)
These reflections teach us, irresistibly, that they considered them-
selves only in their infancy, or childish state, compared with that per-
fect day, which they believed would come, and of which they pro-
phesied, but did not fully knotv what it should be. This much they
knew by faith, and not by sight, that it would be perfect. So saith
.Tcihn ; " Beloved, now are we the sons of God ; and it doth not yet
«' appear what we shall be : but we know that when he shall appear,
" we shall be like him, for we shall see him as he is." Accordingly,
to that same John were -sliown many tilings which were to come to
pass afterwards, which neither he, nor those who have consulted his
writings, have ever been able to understand, nor ever will, otherwise
than by the opening of the day in which they will have their final ac-
complishment. It is therefore impracticable for any man to know
what is the order, or manner of the work of the last day, or day of
judgment, until taught by the light and revelation of that day. " But
" of [or Sfpt, ccncerningj that day and hour knoweth no man, (until
it commence,) no, not the angels who are in heaven, neither the Son,
"but the Father." (Mark 13. 32.) As the prophets inquired and
searched, w/mf time and ivhat maraier of time, the Spirit of Christ
in then; did signify; so the people have sought in vain, to find vjfiat
thne, or when, and r.</jat manner of tivic, or wh.at should be the work
of the day, when the Son of man should appear, but could never
know these things, and never will, only as the day declareth tiiem.
Yet these searchings have not been altogether in vain ; for it is ex-
pedient after the cxi»m]>ic of the prophets, th.e example and exhorta-
tions of th.e apostles, and the commandments of .Tesus Christ, to be
on the alert, watching, and " Looking for and hasling to the coming
" of the day of God, v.hercin the heavens (as well as the earth,) be-.

JUDGMENT. 425

« ing on fire, shall be dissolved, and the elements (the rudiinents of
« the world) shall melt with fervent heat." (2 Pet. 3. 12.)

But the evidence is too strong and clear to be overturned, that the
last day, or day of judgment, is a time of preaching the gospel of
the Son of God, for the final destruction of the raan of ain, and fin-
ished redemption of all God's people — the day of the fall of Babylon
and final victory and triumph of the church. The day of judgment
therefore is, in plain terms, a new and last dispensation of the gospel
of tlic same Christ in his second appearing, in winch all mankind
aj'c to be called into a deeper work, and a more consummate trial of
their true state and character, than in any other Avork which bath;
ever appeared on the earth before, and their final character and con-
dition to be unalterably decided according to their works. I? is
therefore justly esteemed, the day of the judgment and j)crditii-.n of
ungodly men, and the day of redemption to the j\ist. Thci-a can
therefore be no impropriety in cmployiug an cxhoviatidn of the apos-
tle in the first dispensation, as expressing the leading parts of the
duty and work of the day in the second, although much hath yet to
be Isarned in addition thereto in its own order. " Awake thou tint
" steepest, and arise from the dead, and Clirist shall givo thee light."

This is a just epitome of the last trumpet, although it cor.taineth
no explicit account of the judgment ; foi- that tiie rcf.urrection and
the judgment are too intimately connected together, for the one to
be effectuated without the other, wiil not he denied ; they are ex-
pected and believed to be executed in the same gr^ ut day. And as
the representations of the coming of Christ to the judgment and
overthrow of Babylon, and the setting up of his I-'ingdom, or Millen-
nial reign, and the representations of his comin^-; in the kist day, to
execute final judgment on the wick<;d, and finl'Ji the redemption of
his people, are the same in substance, and agree to one anotiicr so
well, that none can draw any real line of distinction, or shov.' wliat
particulars belong to the one, not compatible Aviih the other ; and
whereas we read of seven trumpets in succession, the seventJi of
which is necessarily the last, and we have no account of the cighi!i,
or any ojic after the seven, the last of which proclaims 'the restu'rcc-
tion of the dead, the judgment of the wicked and the reward of the
righteous, the argiunent is fair and conclusive, that these appearings,
or comings of Christ are not two, butc/ne, and that when ti;c Millen-
nial reign of Christ commenceth, the f/st judgment comm.cnceth also;
and according to what has been already stated, that day is acknovi-
Icdged to have already commenced.

From this view of the subject, it is evidently a pror;ves5iIvc, and not
an instantaneous work. And in '.lo other view, than that of a pro-
gressive work, having a succcs.-:!on of events, can it agree with the
representation given by Paul, in as explicit language as can be ex-
pected in prophecy. " Chrint the first fruits ; afterv.ards they that
" are Christ's at liis comir.?-. Then [ftra aftcrj como'tl) the end,,
•' when he shall have delivered up the kingdom to God, oven tiic
'• Father, when he shall have put down all rule, r,nd all autl'.oritv.

426 QF THE

'* and power." This is the work to be exccvitcd bct\v©ej) his com-
hig and his dcHvcring up the kingdom to the Father, as the judicious
reader may easily perceive. <' For he must reign till he hath put all
" enemies undei- his feet." A few more examples will be of benefit,
to elucidate tlie position that the work of the resurrection and judg-
ment is a work of orderly progress, and not instantaneous. [Matt. 13.
4 to 43.J « As therefore the tares are gathered and burned in tli«
" fire ; so shall it be in the end of the Avorld. The Son of man shall
" send forth his angels, and they shall gather out of his kingdom all
'♦ things that ofiend, and them who do hiiquity ; and shall cast them
" into a furnace of fire : there sJiall be wailing and gnashing of teeth.
" Then shall the righteous shine forth as the sun in the kingdom of
" their Father." This then is the procedure which is to obtain at
the cod of the world ; all things which offend and those who 6o
iniquity, are to be gathered and cleared off, before the kingdom is
in readii'.css to be delivered up to the Father ; and these things can-
not be executed v.'ithout a fair triial. " Again, (47 to 50.) the king-
" dom of heaven is like unto a net that was cast into the sea, and
" gathgrcd cf ei'ery kind : which, when it was full they drew to
'' shore, and sat down, and gathered the good into vessels, but cast
" the bad away, so shall it be in the end of the world : the angels
'* shall come forth, and sever the wicked from among the just, and
" shall cast them into the furnace of five ; there shall be wailing and
" gnashing of tetth." Thus the gospel net, at the end of the world,
gathers of every kind good and bad, and the result of a fair trial and
impartial examination, is, that the good are preserved, and the bad
are cast away. Once more, [Matt. 25. 31 to 33.1 " When the Son
" of man shall come in his glory, and all the holy angels with him,
" then shall he sit upon the throne of his glory : and before him shall
*' be gathered all nations ; and he shall separate them one from
'' another, as a shepherd divideth his sheep from the goats : and he
" shall set the sheep on his right hand, but the goats on the lefi."
Tiiis separation irresistiljjy carrieth with it, according to the simili-
tude which is employed to set it forth, the idea of a progressive work,
jis well as the remaining pait of the process of that day, which the
reader may peruse at discretion.

All these statements show the necessity of a sufficient length ot
tiiue to give every one a fair trial in all his character. The narra-
tives of the tares as being selcvted from the wheat, which requires
careful and particular woik, and of the good fish being severed from
the bad, so ihat none of them msy be cast away, and none of the
bad left to defile or corrupt the good, and of the gathering of all na-
tionsbeiorc the Son of man and then dividing them, so that each one
shall belong to his proper class, irresistibly fix the unpression, ac-
cpitling to the nature of the figures, of a serious and careful work
of time. The work is also to be executed by the ministry of the
angels of him who maketh his angels ministers; which rendereth
the whole matter entirely consistent «ith these angels' being the
jninisters who preach the everlasting gospel to those who d^ell oft
ihe earth, in the hour, or time pf judgment.

JUDGMENT. 427

But it may Ife objected here, that neither of these representations
showeth any chant^e from an evil subject or being to the good ; no
lares are converted into wheat, no bad fish into good, no goals into
sheep ; consequently, according to these representations, no wicked
men are converted into righteous men, in that day of whicli these
things are spoken, called the end of the worlds or day of judgment.
To obviate this reasoning, let it be remembered, iliat the natural
creation, according to its own laws doth not admit of such conver-
sions. And it is not the order or law of parables or metaphors to
subvert the regular laws of nature. It is therefore not strange, nei-
ther is it inconsistent with the doctrine here contended for, that there
is no mention of any sucli conversions in any of these figurative
representations. These remarks will apply to the parable of the
wise and foolish virgins, and many others by w hich the procedure
©f the day of God is represented : they are counted foolish virgins,
and neglecters of the gospel invitartion, who remain such until their
day is done. But other scriptures of v/hich we have had a view,
afford satisfactory and conclusive reasons to believe that repentance
and the remission of sins will be found in the hour of judgment.

The above objection would ccpially militate against the efficacy of
the gospel to convert men from wicked to lighteous, at any time, or
against its opening such a privilege, if it must be tried accordii^g to
some of the parables or sayings which he delivered, and which ap-
peared to confine his mission to those who were beforehand in pos-
session of the appropmte character of his people or property. " I
" am not sent but to the lost sheep of the house of Israel." [Matt. 15.
24.] " And other sheep I have, which ai-e not of this fold : them
" also I must bring, and they shall hear my voice ; and there shall
" b-c one foMandone shepherd." [Jno. 10. 16.] So that saying of
Peter,*' For ye were as sheep going astray ; b\it arc now returned
*' to the shepherd and bishop of your souls." [' Pet- 2, 25.] In all
these cases and more which might be adduced the people called
*hcep were previously to their calling by tii-e gospel, of the .wicked,
and therefore a,s properly goats, or dogs, as otheie are before they
have a trial by the gospel. But it is not to be expected, that
the nature and dedgn of the second appearing of Christ would
be as clearly developed, so long beforehand, as in the opening of
the day.

Before I dismiss this pan of the subject, it will be proper to in-
stance one other scripture relating to the second coming of Christ,
and the rather becauseit is alledged by some as a proof of an instaif-
taneous work. *' For as the lightning cometh out of the cast, and
" shineth even unto the west ; so shall also the coming of the Son
" of man be." [Matt, 2 k 27.} The argument for the instantaneous
appearing of Christ, and at the same time universal, and for the sud-
den accomplishment of the whole work, seems to be grounded on
the tenn, li^htningy which is used in the common English reading,
and is supposed to denote those streams of elemental fire, or electri-
cal fluid, which appear in our atmosphere commonly attended with
thunder, and called //.g-Arnmg-. But a few remarks on the: passage

428 OF THE

Avill l>e surHcicnt to resolve all doubts wilh Ihc cai.did. The origin-
al M'ord here liaiislated, lightning.^ signifies any gliltcring brij^lilncss-
or shining light, and v- ould well express the fulgor of the bright lu-
minaries in the visible heavens, j^ of the stars, not being unlike a deri-
vative of the Grepk term, aj^r,) [aster] chieh signifies a star, and lojit^
[iaptoj to send forth. And aUiiough it is not inaproperly transUlcd^
iig/uning, in diiTercnt parts of the new testament, tlie attending cir-
cumstances sisfncicnily show, that the prediction -wiil by no rnea^as
agree to th.at acceptation of it here, as -we commonly understand thp
term lightning. That lightning, or liglit, to v/hich the coming of
the Bon of man is compared," Cometh out of the east, and shincth
*' even to the west," so as to include the whole circuit of the earth.
Or as Luke hath it ; " For as the lightning, that lightneth out of
" one part under heaven shineth to the other part under heaven ; so
" shall the Son of man be in his day." (Luke 17. S4.} He wijl
continue to shine until all and every part under heaven be ilJuniinat-
cd. But what is commonly called lightning, hath no peculiar di-
rection from east to v.'est ; neither when it bursteth frcm one part
under hcnven doth it shine to another part under he^v(?n, so as. to be-
come at all universally visible, but it might shine for houis, daya or
years, if the eleniantary laws would continue it, and the inhabitants
only a few miles distant sec nothing of it. Besides, it hath its di-
lection, either immediately to the earth, or to some conducting or at-
tracting body, or v.here the heaviest train is laid, according to it^
own lawsj perhaps the least understood of any other on earth, and
hath no f^rt in the common illumination of the world.

But all that -ligl^.tning, or glittering l:ght, which, according to com-
mon language and conception, conieth out of Uie east and without
intermission or inlcrrupticn, moyeth forward until itshinpth even to
the west in every part of the earth, so that all behold the. sa.me ligiat
in its course, as the light of the sun and other heavc;n,ly luminaries,
is a proper emblem of the Sen of man in liis day, whqiT» every eye
shall see. But as this light moveth gra-dually according to the laws
cf nature, so that every one may iinprove the light to his comfort
and advantage, while it shinevh ; so the Sen of man acceidirg. to the
la>v of Ids grace, will give to every one an cpporturjily to gather fiuit
and lay it up for eteraal life- But as the sluggard shall i)cg in har-
vest and h?ve nothing ; so they who stumble at the cross, being dis-
obedient wiil not find salvation, in the midst of all this grace •

As aj) equitable ar.d just priricc, who hath conquered, or is, fuUy
able to concjier, a country of rebels, havirig made good an critrance,
setteth up his standard, and crecteth his throne of judgment, pro-
claiming universal .amnesty, to all who \«ill confess their rcbeiiior,,
lay down their cnpcsitioni and become hearty subjects of his gov,-
ernnieut, lea:aing to do hi^ Avill iu ail things, so Chrii>t in his l^r-t
coming, and the setting, up of his. everlasting l;ir;gdcu), issueih forth
the benevolent piocIaii(aticrt*pi paidon and peace to all who are tru-
ly v,iliii:g to c<;nfess their sins, r.ail their rebellious nature to the
same cross which Jcs\;fe boiy, renounce their own will ai.d become
heaitily sv-Htct in all thir jrs to the will cf" Ged. And this prcclan^a-

JUDGMENT. 429

lion is made without any respect of persons, or any ether condltipa
than v.-'!Osocver ioill ; and to men of all ranks, the various pursuits
and prospects of the world notwithstanding, to call in a Avilling peo-
ple out of a]} nations to the standard of the prince of peace. " i"cr
'* in, the last days it snail corne to pass, that the mountain of the house
•< of the Lord siiail be cstablislied in the top of the mountains, and
" it shall be exalted above the hills ; and people shall flow \into it,
" And many nations shall come and say, Come, and let us go up to
" the mountain of the Lord, and to the house of the God of Jacob ;
" and he shall teach lis of his Avays, and we will walk in his paths :
" for the law shall g-o forth of Zion, and the w^ord of the Lord from
" Jerusalem. And he shall judge amon;;;- many people, ar.d rebuke
"strong natipns afar off; and they shall beat their swords into
" plough-shares, a;3d their spears into pruning-hcoks : nation shall
" not lilt up sword against nation, neither shall they Icani war any
"more." (This shall be the result of the law and govermrient of
the i)ri,nce of peace.) " But they shall sit every maji under his vuie
" aixl under his fig-tree ; andnoji? shall make them afraid; for the
" mouth of the Lord of hosts hath spoken it. For all people will
*' walk every one in thp name of his God, and we will walk ijn tlic
*' name of the Lojid our God for e\"er and ever. In that day, saith
"the LoKD, 1 will assemble iier that haiteth, and I will gather her
" th^t is difivcn Qiit, and her that I have afilictcd ;. and I will make
>■' her. that h^Iteth a remnar.t, and her that was cast far off a strong
'^■Ba,t,ioa ;, and the Loiin shall reign over twem in mount ?iicn froixi
" hence forth, even for ever." (Mic 4. 1 to 7.)

. Thus while he shall dwell in Zion ar.d issue forth lu.'i law, he shall
judge among many people ; and the result thereof shall be peace
among all nations ; to the once halting chqrcJi of God, and to all
who join themselves to her, and the Lord shall reign over them in
?nount Zion, /or ever. That the elTectuacion of all th.esc things is
not an instantaiieous work but rcquireth a series of time, needetti not
be denied. The notion of an instantaneous establishment of univer-
-sal happiness and peace, is indeed sufliciently prepostergus, as some
seem ,to have it, v/ho reject the testimony of that happy period as
having commerjced, because the nation^ are yet learning war, not con-
sidering that peace is to be l/ie rcstilt cf that datj, which is to be
ushered in v.'ith great trouble and distrens. " And there shall be a
" time of trouble, such as never was since there was a nation even
" to that same time : and at that time thy pecple shall be delivpred,
" every one that shall be- found written in the book." [Dan. 12. l.j
" Better is the end of a th.ing than the beginning thereof." (Eccl.7. 8.)
Now with respect to the commencement of the everlasting kiug-
doin, or the judgment of the world ; many have labored abundantly
to find what and what manner of time that should be. But the
words which have pro]>hesied of that time, have been closed up and
sealed till the time of the end. We have paid some attention to a
late writer Avho hath acknowledged with caution, that the morning
had dawned, and who also slated that this sentiment is extensively

430 6V tHE

embraced. But others fix the time to a period yet to come. In a
pamphlet written a few years ago, in Carolina, by William C Davis.,
the commencement of the Millennium, or reign of Christ on earth,
is with much confidence, fixed in the year eighteen hundred a«d
forty-seven, or eight. Davis's method of calculation is ingenious,
and indicative of wisdom. But as the words are closed up and seal-
ed until the time of the end, and that can be known by its own light
only, it is not strange that they who are not in the light should be
always found in more or less mistake, both with respect to what time
and what manner of time that day is.

The calculation made by Davis, is grounded on two prophetic
scriptures, the periods of which he hath considered as commenc-
ing at (he same time ; so that they sel^•e as two parts of a clue or
key to the prophecies which designate the time of commencement.
The first part of the clue is this ; (Dan. 8. 13. 14.) " Then I heard
" one saint speaking, and another saint said unto that pertain saint who
" spake. How long shall be the vision concerning the daily sacrifice,
" and the transgression of desolation, to give both the sanctuary and
" the host to be trodden ttnder foot ? And he said unto me, Unto
" two tho\isand and three hundred days; then shall the sanctuary be
" cleansed :" or as the marginal reading and the Hebrew text say ;
" Then f hall the sanctuaiy be justified ;" the living temple, or
church of God. The aforesaid William Davis hath very justly
stated that the end of these 2300 days is the restoration, or as we
may say, commencement of the true worship of God in the church,
or the beginniri]5 of the Millennium.

The second part of the clue is this, (Dan. 9. 24, &C.) « Seventy
" weeks are determined upon thy people, and upon thy holy city,
" to finish the transgression, and to make an end of sins, and to make
" reconciliation for iniquity, and to bring in everlasting righteousness,
" Tor the righteousness of the everlasting ones, or saints,] and to seal
" up the vision and the prophecy, and to anoint the Most Holy [the
" holy of holies, that is, the habitation of God.J Know, therefore,
« and understand, that from the going fojth of the commandment to
" restore and to build Jerusalem imto Messiah the Prince, shall be
" seven weeks, and three-score and t^vo weeks ; the street shall be
" built again, and the wall, even in troublous times. And after
" three-score and two weeks shall Messiah be cut oflT, but not for
« himself: — And he shall confirm tlie covenant with many for one
'' week ; and in the midst of the week he shall cause the sacrifice
" and the oblation to cease." This prophecy is supposed to include,
in clear terms, the grand criteiion by which the times are to bo
known. I shall not transcribe his words, they are too many, and
mingled with unnecessary remarks as to the present inquiry. The
reader may consult his pamphlet, called the Mii.i.enmum, But
his reasonings are to the following amount. That after seven weeks
and three-score and two weeks ; which make 69 Aveeks, and in the
midst of the last of seventieth week, from the going forth of the
commandment to restore and to build Jcrusalf.m, the Mcssish waS

JUDGMENT. 431

cut off, or criKified. Now 70 weeks are 490 days, or ye^rs, count-
ing a day for a year in prophetic language. And to place the cruci-
fixion in the midst of the last wcek,showcth that Christ ivas crucifi-
ed in the four hundred and eigthty-sixth year aficr the going forth of
the commandment, and in the thirty-fouith year of his own age.
The other part of the clue, the 2300 days, or years, our author argues,
commenced with the 70 weeks ; (here, it will be found, he is in an
error,) and that by subtracting 37 years (the age of Christ when
crucified being thirty three and a half, and allowing throe and a
half, the last half of the seventieth week, to the Jews, before the
gospel was sent to the Gentiles,) from the 2300, there remain 453
before the christian Era ; which being subtracted from the 2300,
leave 1847 to come out of the christian Era, before the commence-
ment of the Millennium : that in that year therefore, or the next,
(admitting one year of an error in our calculation of the christian
Era,) the Millennium will surely commence.

Or the calculation may be made thus. The christian Era being
counted from the birth of Christ; he is said by Luke to have been
about thirty years of age when he was baptized of John, and receiv-
ed the gift of the Holy Ghost, and was thus inaugurated according
to the correct order of God, into the ministry and work which the
Father.had sent him to perform. He ministered three years and a
half, and was cut off, or crucified, in the midst of the week, or last
seven years, of the 70 weeks, or 490 years, from the going forth of
the commandment. Thirty-seven years therefore are to be sub-
stracted from the 490 ; which leave 4.'i3, fiom the going foith of the
commandment, to the birth of Christ, or first of the Christian Era ;
which being substracted from 2300, leave 1347.

The calculation of the 70 weeks appears to be not only ingenious
but correct. But to fix the commencement of the 2300 days at the
going forth of the commandment is erroneous. For in the first
place divine revelation hath given no authority ; it hath not made
any mention of such a point of time for the commencemont of those
days. And should any man ask me how long shall it be until the
restoration of the captives, and I answer until 1500 days; would any
one, who heard our communications, fix the commencement of those
days to some after period, and not rather covvnt from the time of the
conversation, or from the beginning of the captivity ? The captivi-
ty of the Jews had been going on for more than fifty years, when the
prophecy of the 2S00 days was given to Daniel ; and tlie commence-
ment of the 70 weeks was long enough after, to fulfil 70 years of
captivity ; if wc count the decree of Cyrus the matter designated
in the vision. But not a word in the scriptures to intimate that the
two periods commenced together. As to our authoi-'s arguing that
the lattc-r vision was an explanation of the former ; it is all conjec-
ture and hypothesis, with respect at least, to iis unfolding,'or showing
its commencecKent ; for not one expression is ia the second to indi-
cate such A matter.

433 OF THE

But to the 453 years, which remain from the 490, or 70 weeks,
after the 37 of tlic christian Era arc left out, add the 70 years of the
Jews' cnptivity, and they make ;52o, which suhstraclcd from 2r)00,
leave 1777, of the christian' Era, and so mark that year, 1777, as the
time for the sanctuary to be cleansed ; Cibout CO years after the true
Vli^ht first dawned in Enjyiand, to cfl'ect that ubject. About this
time, or early in the year 80, the testimony of the cveriastJTig gospel
bcf;an to be publicly opened in America, and mankind were invited
into the sanctuary ; but the sanctuary, or church, v.as not established
in full crc'ler until in the year 1792 ; 45 years after the first dawn of
the true iij^'ht ; according to the words of Daniel : " And from the
" time that the dp.ily sacrifice shall be taken away, and the abomina-
•' tion that maketh desolate set up, there shall be a tliousand two hun-
'' dred and ninety days. IJlcssed is hd that waitctl-", and comcfh to
" the thousand three hundred and five and thirty days."" [Dan. 12,
11, 12.]} Until that year the true order of the new creation in "Christ
•was not fully known. But it then began to be known ; and hath con-
tjiuied ever since. The church had been measurably gathered be-
f.jrc, and there was a sharp ministration, preparing the vvay for per-
fect order ; but there were no regular orderly gifts or lots of con-
tinual standing, as Elders, Deacons, or Elder brethren and sistere.
But at that time; the lots, gifts and privileges of the members of
the body were found, both in the male and female. Elders were
found in the line of the one and of the other. Deacons and Dcacon-
ncsscs ; Elder brethren and sisters ; each in their proper line, found
their places and their duty in tlie proper order of the new creation in
Christ, and the pcrfcclion and blessedness of the church began to
appear. The spiritual union between the two, -who aje the first
parents of the new creation, w^as never openly exhibited on earth,
in th.cir proper persons ; but it now began to ai)pcar in their faithful
t>ecd, as the true order of the kingdom of God on earth, that king-
dom of heaven which is to abide for ever and ever.

It is remarkable that the prophecy of the 2300 days, is dated iu
the chronological notes in tlie large bibles, in the year .'^53 before
Christ; and by counting those days to commence then, they end in
tlie year 1747 of tiie christian Era; the very year when the true
light sprung up. So that by these dilTereiit calculations, or by either
of them, the time liath come. But as these chronologies are at best
uncertain, or rather certainly incorrect, most of them by many
years, as the light of the kingdom increascth, the truth will be known'
without them. For the light of that day, is that which alone M'iil
fully reveal to men, especially to those who are in it, for none of the
Kvlcked shall undcrnlmzd ; hut the ivuc ahull U7jdi'j'slau(l, wh.en and
what manner of time that day is. And as fast as it is made known,
it will be found to answer to the prophecies of the scriptures, which
cannot be broken. < • • ,,

But in vain doth any' man attempt to tell tlie commencement of
ihat time and day, by the letter of the prophecies. Although there
is a propriety in studying t,bcm and may be often an advantage ; and

JUDGMENT. 433

s"o much the more as we see the day approaching-; that men may be in
readiness to receive the kingdom as it appeareth to them. But it is
evident that prophecies were not intended to be understood, neither
in their numbers, times and seasons, which gcncvaliy were desitjnediy
delivered in obncttrity, nor the things themselves v.hich were pre-
dicted, they being- generally delivered, in symbols and t^iett.pbors,
and the like, until the times of their accomplishtiicnt. '' T?'''e hive
*' also a more sure [fSffSatotfpov, more permanent or steady,] word of
" prophecy ; whercunto ye do well to take hec!, as unto a light that
*' shioeth in a dark place, unfit the day danvn a?id the dai/star arifie
in your hearts ; knowing this first," (that ye may have a right under-
standing of the subject,) " that no ])rophecy of scripture is of any
" private interpretation. For the prophecy came not in old time by
«■' the will of man ;" (else men might understand and interpret it.
•' For what man knoweth the things of a man save the spirit of man
*' which is in him ?") " but holy men of Gcd spake as they were
<' moved by the Holy Ghost." The saime Holy Ghost, therefore,
must interpret these prophecies ; for " Even so knoweth no man the
*^ things of God, but the Spirit of God." [2 Tet. 1. 19, 20,21. 1
Cor. 2. 11.

Now it is evident enougii the aforesaid William Davis is wrong in
his calculation of the time for the commencement of the Millenni-
um, or day of Christ's setting up his everlas'ing kingdom. For ac-
cording to him it is not yet come ; and \intil then the time cannot be
known; which is yet farther evident from the following considera-
tions. " Of that day and hour knoweth no man ;" until it come ;
« For the words are closed up and sealed till the time of the end."
If therefore the time of the end of the desolation be not come ; if
the everlasting kingdom be not begur., our author is wrong in his
calculation, being ignorant of the whole matter ; for the v.'oi-ds are
yet closed up and sealed, and neither he nor any other mr-n knoweth
tohat or what vianner of time that shall be. But if the time is come,
and the everlastiifg kingdom begun, which is the existing truth, he
is wrong ; for he hath fixed it to about thirty years yet to come.
" And none of the wicked shall understand ; but the wise shall un-
«« derstand."

Nevertheless, his calculation is so important, and so correct in
some part, as it proves with great propriety that the commencement
.of the Millennium, or everlasting kingdor.« cannot be later than his
calculation, that it is not an undesirable thing that people should be-
come acquainted with it and understand it coircctly ; so that thev
Tvho cannot, or rather will not, be convinced of the day in which they
live, may at the end of that calculation, be so far overcome, as to
consent to receive the work of God in his own order, when they see
nothing come forth to ansv/er their own sense or to fill their cKpccta-
tions. In the mean time, much credit is due to the light and wisdoni
which appeareth in that calculation; and the author is not unjustly
esteemed as an instance of the fulfilment of that prophecy of Da*
jiiel ; " Many sh.all run to and fro, (while they know not where ta

I :>

434 OF THE

" fix,) and knoAvlodge shall be increased." Let evciy man have his
due ; and God the t>-loiT.

I'his is that day of the Lord, which hath already begun to shine
forth* on the earth, to which the Spirit of Christ which was in. the
prophets directed their prophetic language ; and the day to which
the iamf? S-pirit directed Peter and the rest of the apostles on the
day of Ptr^tecost ; and to which he directed the people after he, with
John, had healed the lame man. " Repent ye, therefore, and be
" converted, [frtt5'pf4a'!'f5 convert,] that your sins may be blotted out,
>•' when the times of refreshing shall come from the presence of the
" Lord, and he shall send Jesus Christ who before was preached
*' unto you ; whom the heaven must receive until the times of res-
" titution of all things, \*hich God hath spoken by the mouth of all
'' his holy prophets since the world began." I am indeed aware
that thfe trimslation of this scripture is disputed ; and it is argued
that in its correct design and acceptation, it is no proof of an after
dispensation. But in the common translation, it contains nothing
more than the same apostle hath taught, speaking of those who be-
lieved in that day ; " Who are kept by the power of God through
" faith unto salvation ready to be revealed in the last time." There-
fore not yet known ; for they were not yet in possession, but fxo/ttlo-
(tifi'otj " Carefully pursuing the end of their faith — the salvation of
" their soiils." And a little after he saith ; " Wherefore gird tap the
" loins of your mind, be sober, and hope to the end for the grace
" that is to be brought to you at the revelation of Jesus Christ.''''
(I Pet. 1.5,9, 13.) Thus he directed the believers to look for-
W'ard to the second or last revelation of Christ, for finished salva-
tion ; because the fa'st revelation had already come.

I grant tiie words are not as literally translated as they might be ;
for I. know no reason for translating a past tense of the subjunctive
mood by the future indicative. But all that can be gained by an
exact translation will not prevent the relation which that text hath
to the appearing or sending of Jesus Christ in a future day. For
[ortw^ ai] the phrase rendered nvheji., is never used by the apostles,
except in connection with tlie subjunctive mood, and with respect
to futurity. " Repent therefore, and be converted [or convert,] for
" the blotting out of your sins; that the times of refreshing may come
" from the presence of the Lord, and he may send [arto^f £>,»;] Jesus
*' Christ, who hath been preached to you before hand, whom heaven
" must have received until the times of the restitution of ail things, of
" which God hath spoken by the mouth of all his prophets in tlie
" lime -past. For Moses truly said unto the fathers, A prophet
" shall the Lord your God raise up unto you, of your brethren, like
" unto nie ; him shall ye hear in all things whatsoever he shall say
" unto you. And it shall come to pass, that every soul who ■vpill
" not heir, that prophet, shall be destroyed fi'om among the people.
" Yea, and all the prophets front Samuel, and those that follow afterj
" as many as have spoken^ have likewise foretold of these days.*^'
(Acts 3-. 19, to 24.)

JUDGMENT. 435

Now it is evident that the times of the restitution of all things of
Which Ged had spoken by- the prophets bad not then come; for
the falling away had not yet come, which was to precede those
times. But the Spirit of prophecy looked forward with such ear-
nestness to the latter days, as the time of accomplishing; the glorious
and mighty works of God in his church, that the lesser changes
Vhich were to intervene, were sometimes passed over without no-
tice. Thus the two thousand and three hundred days, predicted by
Daniel, seem to have included all the time from the captivity of the
Jews by the king of Babylon to the commencement of the final puri-
fication of the church and tlie setting up of the everlasiing kingdom
in the second coming of Christ ; without so much as noticing the
partial restoration of the Jews, before the coming of Christ ; the
introduction of the gospel in his first appearing ; or the rise and
reign of the beast, or anti-christ. In like manner the Spirit in Pe-
ter pointed directly to the latter days, or times of the restitution of
all things, when the kingdoms of this world should become the
kingdom of our Lord and of his Christ, and there should be one
Lord and his name one : for all this was included in tiie things of
which God had spoken by his prophets. But these tmies were not
to come until the seventh angel should sound. Thus these sayings
of Peter agree with what he wrote afterwards, giving counsel to be-
lievers how they ought to live ; " Looking for and hasting unto the
♦* coming of the day of God ;" as though it had been close at hand.
And on this principle, that the Spirit of prophecy looked so intensely
towards the latter day, or times of restitution and glory, we may ac-
count for the trouble and uneasiness, among the believers in Thes-
salonica, as though the day of the Lord were at hand ; which occa-
sioned Paul to write to them to not be soon shaken in mind or trou-
bled, for that day should not come except there come a falling away
first and that lawless, or man of sin be revealed whom the Lord
would consume with the spirit of his mouth and destroy with the
brightness of his appearing. But the day is now come ; and is as a
ESnare on all the earth.

But the length of tiiTic necessary for the accomplishment of the
work, is no argument against the suddenness of its introduction, or
the sudden awaking of those who are asleep, when the voice of the
trumpet reacheth them. So that the awaking of those who arc
asleep, and the equivalent change in those who are not aslec]), at
least in the same sense, when compared with the same length of time
which the prophets and martyrs have been waiting for the kingdont
of God, may in prophetic style be said to take place, in a moment, in
the twinkling of an eye. But it doth not appear fair arguing, in
those who understand the nature of language, to insist that the apos-
tle, by that phraseology, teacheth that the dead shall be raised incor-
ruptible and the living experience an equivalent change, literally in
the period of time there marked. The words. In a moment.^ in the
twinkling of an eije, at (he last trumfi^ are detached from those which
follow, For th^ trumfiet shall soitnd, arid the d^fad shall be raised

U6 0F THE

mcorrufitlble^ end tve shall be changed^ by that siate, or structfiie of
Janguage, called a parenthesis, and properly relate to that change
which is equivalent to the waking of those who are asleep.

" Awake thou that sleepest, and arise from the dead." It is quite
a natural thing for those who are asleep to awake, and for those who
are not asleep, in the same sense or degr-ee, to undergo a sudden
change of state by the blast of a loud trumpet, which cometh aflcT
being expected, with the most momentous news. This may be m
the things of nature ; and it will be granted by all judicious and con-
siderate people, that the apostle here useth metaphorical language,
representing spiritual things by natural ; some general resemblance
therefore is to be expected. After waking, which is readily effected
by the sound of the trumpet alone, follows arising from the dead,
which is the duty of the awakened subject, and on which the pro-
mise cf light from Christ depends. " Wherefore come out fiom
" among them, and be ye separate, saith the Lord, and touch not the
" unclean thhig ; and I will receive you.'' (C Cor. 6. 17.) After
receiving the light, the next thing in course is to enter on the duties
of th.e day. It is an egregious error, however common, to suppose
that the works pertaining to the coming of Christ to judgment arc
all done in an instant. It is common to all Ciod's dealings with meu
to proceed by successive steps, and there is no unambiguous autho-
rity that he ever intends to depart from that method. The appre-
hension of a momentary or instantaneous effectuation of the resur-
rection and judgment hatii unquestionably arisen from considering
metaphorical language in its appropriate meaning, while the subject
in the true spirit of it was misunderstood. That apprehension is
also contrary to, by far, the gr.euteL.it ])art even .of that kind of lan-
guage, used -in the sciiptures on that subject.

Shall not the judge of all the earth do right ? Shall God consign
the immensurable majority of mankind to eternal damnation, hope-
lessly excluded from the peaceful society of the just, who have
hitherto remained in invincible ignorance of the way of salvation ?
Ignoi'ance in\incible without farther light and revelation from God 1
Tor it is found by painful experience, tliat with all the knov/ledge
which men can obtain by the letter, multitudes remain in total igno-
rance of salvatirn. They cannot gain power over sin; they are
overcome by it, and arc therefore in bondage to it, and consequently,
by the authority of that same word, excluded from the society of the
blest. Some, whether to alleviate thy allegation of injustice againSt
God, and to dissipate the clouds of horror, or from whatever cause,
have palmed on God a contrivance, that all have light enough to
leave thcfJi without excuse, but not sufficient for their salvation. An
allegation this, which could not comport with the honest reputation
of the weakest man on earth ; and how shall it apply to the infinitely
wise and just God ? Who cannot, in one moment, see the falhicy
and iniquity of supposing a mun inexcusable, by having any degree
of light, or any j>rivilegc", if it may be so called, which cun show
him that he is wrong, and TJUght to do better, but doth rrjt supply

JUDGMENT. 43r

film with means competent to the end ? Some times on the other
hand, it is stated, that whosoever will follow the dictates of his own
judgment will end safely. But this is the ground work of inlidclity,
the pivot on which it tm-ns, and disannuls or supersedes the gospyl
altogether. It is indeed a reasonable and just position, that those
who honestly obey the light which is in their reach, and lie open to
conviction, ready to receive an increase, and do not reject it when
offered, but persevere in their honesty, will in the event find salva-
tion, For to him who hath shall be given, and he shall have abun-
dance. But from him who hath not, or doth not make his own by
right improvement, shall be taken away even that which he hath.
And in this view, it may be said that men are inexcusable, if they
are not saved. And this is precisely the principle on which the
apostle states that men arc without excuse, their not improving of the
degree of light which they have. " So that they are without excuse :
" because, that when they knew God, they glorified him not as God,
« neither were ihey thankful." (Ro. 2.20, 21.) Herein also men
are justly criminated, and die with a double, or tenfold damnation,
who reject and disobey, in the blaze of gospel day^fr-euiphaticaUy the
(lay of jud;^;mcnt and perdition of ungodly men.

THE

MANIFESTO.

PART IF.

Comprised in the substance of a Letter to

BARTON W. STQXE,

SECTION I.

Of Freedom in religious conversation.

BARTON', I have inscribed this letter to you as being the most
'jWoper person to whom I could direct it, to answer the proposed ends.
Your situation in religious life, and the active part which you take,
the liberality of your sentiments, formerly, and your professedly re-
tasning the same to this day, according to the contents of your Ad-
dress to the christian churches, sxxd the freedom which you have there-
in used, on different subjects, together with the impression that the
truth ought to be fairly investigated and correctly known by all its
friends, have induced me to uise this freedom with you.

Nothing on this eaith is of such importance as Christianity; and no
con'espondence of the most intimate friendship can be of such utility
to mankind, as that which promotes the increase of gospel light and
knowledge, and thereby leads to the salvation of souls. However
useful other employments may be in their proper place, and however
expedient an open and free correspondence on other topics, all must
yield to Christianity, in pc«nt of utility. " For bodily exercise profit-
" eth little, but godliness is profitable to all things, having promise of
" the life that now is, and of that which is to come." Such consider-
ations as these evince the necessity of openness and freedom among
those who believe the truth of Christianity, with a readiness to give
and receive every aid to the work. Nothing is more calculated to
impede the progress of genuine Christianity, which is itself most
liberal, than a spirit of censorious illiberality, or an unwillingness to
Communicate where opportunity is offered, or to receive instructions
where they can be had. : no man is so wise as to be out of the reach
of more useful knowledge. But a peremptoriness to reject and con-
demn those doctrines and practices with which we are unacquainted,
without a fair examination, is too prevalent among those who profess
the christian religion; and especially when contrary to our prepos-
sessions, ov against our inclinations; insomuch that many boldly step
ioto the rank with those whom the apostle describes in tliis emphati-

440 ON FREEDOM

cal language; " But these speak evil of the things which they kno^v
"not; but what they know naturally, as brute beasts, [irrational ani-
" mals,] in those things they corrupt themselves/' And these also
presumed to name the name of Christ and unite themselves, by pro-
fession, to the faithful, as appears from his words a little after.
" These are spots in your feasts of charity, when they feast with
"you, feeding themslves without fear." (Jude 10, 12.)

Contracted views, and a contractedness of spirit, being most ef-
fectual barriers to improvement, appear likely to prove the ruin of
many ; and those too of the zealous, who make to themselves no
other proposals than to make the best improvement of what they
have, but at the same time scrupulously reject every idea of chang-
ing grounds for the better, or of giving up a single article of that
faith into which they have been initiated from th.e beginning. The
alarming allegation of changing religion, which with some appears
to be an enoi*mous crime, threatens to preclude all prospect of ad-
vancement in the knowledge of God and his work of salvation, un-
less it can be obtained where they stand, whetlicr on the right foun-
dation or not. And the proposals or prospect of any such change,
is rebutted by such arguments as these. " He that shall endure t®
" the end the same shall be saved." " Whose house are we, if we
" hold fast the confidence ^and the rejoicing of the hope firm to the
" end." " I..et us hold fast the profession of our faith without wa-
" vering." " Cast not away therefore your confidence which hath
" great recompense of reward." " Be not carried about with divers
" and strange doctrines." " That we be no more children tossed to
" and fro, and carried about with every wind of doctrine, by the slight
" of men, and cunning craftiness, whereby they lie in wait to de-
<' ceive." (Matt. 24. 13. Heb. 3, 6. and 10. 23, i5. and 13. 9. Eph.
4. 14.) \Vhile those who proffer such arguments, do not correctly
consider that they are applicable to those only who have infallible
testimony that they are already built on the only foundation which
God hath laid in Zion, not in name but in works. " Not every one
" who saith to mc Lord, Lord, shall enter into the kingdom of heaven
" but he that doeth the will of my Father who is in heaven." " And,
" Let every one that nameth the name of Christ depart from iniqui-
'< ty." (Malt. 7. 21. 2 Tim. 2, 19.) The application of such scrip-
tures as those noticed abot'e, by one and another among the mass of
professors, with ail the incoherent sentiments which abound, beare a
very different aspect from their original application to believers in
the one faith and t1ie one Christ, all belonging to one body, and
known to belong to that faith which was exclusively the faith of
(Christ, and when all that wt>s necessary to be done, was to confirm
them and build tliem up in th.at one faith. But that kind of spirit
Avhich the apostle reproved as behig antichristian, telling those who
said, I am of Paul, and I of A polos, that they were comal and not
spiritual, hath so far prevailed, that there are as many faiths as we
find different denominations of professors, and each of these, in terms
wither stronc-er or weaker, ann(n;nrc>; itself t'^c •''••? faiM; of Christ.

OF CONVERSATION. ,4

Now v/hen a man hath honestly proved the faith and practice of
©ne society, and hath not found that which can fill his sonl and satisfy
hh conscience, to remove where the evidence of tlic light and unth
of God is satisfying, is no more a violation of the iaith of Christ or
ti wresting of the scriptures, tiian for Paul to renounce the religion
of the Jcv.'s and become a christian, or for Martin Lutlier to re-
nounce popery and go in the pursuit of a better religion, or for any
other man to forsake that church which hath the form of godliness
but denieth the power, and unite with the living botly : this needs
no proof but the statement. Should a man change his profession
thus, ten times, as one emptied from vessel to vessel, or tossed on the
tempe'stous waves, until he at last find the true body of Christ, (for
there is one body and one Spirit,) which can fill his soul, and satisfy
his conscience in the peace of God, he is, in so doing, as innocent
as the Lamb. For no church can hav^ any jiuJt claim to the charac-
ter of the church of Christ, vu.less it hath, resident in it at all tinnes,
that go£p>^l, known to all its niembcrs, which can thus fill their
souls,, enabling them to crucify the flesh with its afiections and
lusts, and efficaciously tcachh.g them that denying ungodliness ard
'iv'orldly lusts, they should live soberly, righteously and godly in tivi'?
present world, and enabling them to die to sin and live to God in tlio
Spirit, after the example of Jesus Christ. These things are too
expressly scriptural, as pertaining to the true gospel of Christ, to
need logical argumentation with those who believe 1 cvelalion.

While using this plainness of speech, I desire to notice one thinr^
which is, as 1 apprehend, gaining ground among professors, though
strictly a branch of infidelity. Interrogate a professor closely on the
ground of his f?Lith and its fruits, or the whole of his evidence for
eternal life, and he will often waa-d oft' the conversation with this ;
" I am willing to let every one alone to take the way which he
*' chooses, or which he thinks is right." Tlus seems to be esteemed
an eminent degree of christian charity, to let others alone ; and
though you are ever so sure they are going in the broad way. to de-
struction, (and especially if they are professed cliristiahs, ffjr many
such are confessedly in the broad way,) put the matter off with, it
5s the way they choose : for eveiy christian cl)urch knoweth who aru
in the way of destruction and who are in the way of life.

Now the question is. Can this bfe christian charity or duty, to let
men sleep on, under fatal deception, when there is access to tiicm ?
Or how doth such a temper comport w;th the instructions and ex-
ample of the apostles of Christ ? " Whom (saith Paul,) we preach,
" warning every man in all wisdom : that we may present every
" man perfect in Christ Jesus." " And (saith Jude,)of some have
" compassion, making a diiTcrence ; and others save with fear, pull-
" ing them out of the fire ; hating even the garment spotted i)y the
« flesh," [Col. 1. 28. v. 22, 23.] God lov-cth a cheerful giver; and
there is no doubt but all christians having the true Spirit of Christ,
(For if any man have not the Spirit of Christ he is none of his,) are
free to impart, on any suitable occasion, what they IsaA c freely re-

442 ON FREEDOM

ccived, according to their ability and calling. " For the love oC
" Christ constraineth us ; because we thus judge, that if one died
" for all, then were all dead ; and that he died for all, that they who
'< live, should not henceforth live to themselves, but to him who died
for them, and rose again." [2 Cor. 5. 14, 15.]

Another question occurs ; Can they be christians who refuse ac-
cess to themselves, by those who propose free conversation on this
important point, to bring the matter to a fair trial, for edification, or
with that professed and apparent rc"„son ? Let the words of Peter
be considered in this place. <' But sanctify the Lord God in your
•' hearts ; and be ready always to give an answer to every man that
*' asketh you a reason of the hope that is in you with meekness and
'' fear ; having a good conscience ; that whereas they speak evil of
'* you as of evil doers, they may be ashamed that falsely accuse your
" good conversation in Christ." [1 Pet. 3. 15, 16.] When a man-
can evade a free conversation on the ground work of the gospel —
faith, hope and charity, with the corresponden!; works, by saying that
he is willing to let every one take the way which he thinks is best, he
exhibits to me the strongest evidence, ihat he is conscious to him-
self of not having a good conscience, of not sanctifying the Lord God
i!> liis heart, and that he has not become willing to part with all
things for Christ, but hugs in his bosom a beloved idol, which he is
afraid the truth would discover and wrest from him, and is also jea-
lous or apprized that he who proposes the conversation is possessed
of that truth of God, whith can strip him, would he come fairly t»
trial : for he who has parted with all can lose no more ; but he who
hath kept a reserve may be in danger. Honesty and truth are not
afraid of the light, or of examination, but dishonesty and wickedness
love the dark. " For every one that doeth evil hateth the light, nei-
"^ ther cometh to the light, lest his deeds should be reproved. [Gr.
" convicted.] But he that doeth truth cometh to the light, that hi&
" deeds may be made manifest that they are wrought in God."

Some may plead that it is of little consequence to bring a manV
religion to trial before other men, for the judgment of man is aa un-
certain matter at best. True enough; the judgment of man is an
\nicertain matter. But when a man is not able to support his reli-
gion in the judgment of men who soberly appeal to revelation^ it is
poor religion indeed, ^^id when a man cannot maintain the safety
of the foundation on which he is building, by good and rational evi-
dence, in the judgment of men who soberly appeal to revelation, it
is a poor foundation. But the truth is, that the people of God have
the discernment, or judgment of God in them, and hypocrites and
those who are not in possession of the truth of God, can feel it in
them, (and can also feel the light in some who have a good degree
of light from God, and yet have not experienced the work and tra-
vail of regeneration,) a light and a judgment able to comprehentl
them. " For he that is spiritual judgeth [or discerneth,] all .r.ings.
" yet he himself is judged, or discerned of no man."

OF CONVERSATION. 443

The unlimited bounds ascribed to charity, by some, is another
Source of excuse on this subject. It is not enough to let every one
choose his own way, but it must be hoped in charity that all are right,
or at least some amongst all, so that it is no matter what people's
sentiments are, provided they only practise what they think is right.
Thus the noble man-made charity becomes a covert for errorsr in
faith and practice ; and what is m.ore, demands of God the approba-
tion of every man's ways, various as they may be, provided they can
find acceptance in his own mind, whether according to the will of
Godortiot; and thus subjects God and his worship to every man's
judgment : for except God approve there can be no justification or
salvation. It is esteemed quite an uncharitable thing to suppose
that any denomination of professors have not the true faith of Cluist
and power of salvation ; or that their tenets are Such that if put into
practice, (and they are useless without practice, for faith without
works is dead,) they will exclude them from a participation in the
'kingdom of heaven, or fail of connecting them with the followers of
the Lamb. But it is not uncharitable nor unchristian to believe the
truth. Charity believeth all things; but it is not required to believe
tilings which have no existence, or to believe a lie. Charity doth
not require me to believe a man is right when he is doing wrong ;
neither to believe he has the faith of Christ, or that faith, in the pos-
^sessionand exercise of which he can be saved, unless his fruits are
ill all things according to Christ. For by their fruits ye shall know
them, and a good tree cannot bring forth evil fruit. Charity doth
not require me to believe that any man or people have the faith of
Christ, who openly acknowledge and avow that faith which admits
the possibility of sin, the work of the flesh, or any thing contrary to
the order and life of Christ, in a christian. If all •denominations
produce the genuine fruits of Christianity — if all keep that unity of
the Spirit in the bond of peace, which belongs to that ojie body of
Christ, having one Taith and o?ie Spirit — if all have that inimitable
love and union which no hypocrite can counterfeit, and by which all
jiien shall know, that they are the disciples of Christ, and the world
shall believe and know that the Father hath sent him, and hath loved
them as he hath loved him, or by which the truth of Christianity is
established and confirmed — if all have that faith which influencetk
them to walk even as he walked, who left us an example that we
should follow his steps, then all are right ; but all who fall short in
these things are wrong, and must, while in their present standing,
come short of salvation. 1 presume the scriptures to which thesft
things relate, are too familiar to you, to require a particular citation.
But if all are right, or if any are right, having the faith of Christ and
power of salvation, (for without these none can be right,) I see no
reason why those who are right, should not exhibit the righteousness
of their faith and practice on all proper occasions, with freedom and
humility, or why they are not in the number of those whose hearts
condemn them, who can cover their light under a bushel, and avoid
UiQ scrutiny of the light under such subterfuges as have been com-

fU ON FREEDOM

mon. I do not mean that christians ought to vocifercite like publio
criers; humility and modesty become them. I only plead for that
openness of heart, which ^^ ill prove that their souls are not in bond-
age ; and that they are not ashamed of the gospel of Christ, or the
views and practice which tliey maintain, while in them it proves it-
Etif to be the power of God to salvation.

With some it would appear, that an effectual hindrance to freedom
of communication, is the fear of giving offence, especially where
there are diiTerent sentiments on some leading points. I am not
pleading for any improper or ill-placed communications. We are
not required to cast pearls before sv.'ine. Where the gospel is not
ucceptiible, and there appears no prospect or place for any benefit,
officious urging would be imprudent. But I see no need of these
difficulties among christians, or professors, who aiiB to be honest.
If they possess the faith of the common salvation, Avhy not unbosom
one to another, at least ap far, that their unity of faith and spirit might
appear. " Then they that feared the Lord spake often one to ano-
^' ther ; and the Lord hearkened and heard it ; and a book of remem-
" brance was written before hisn for them that feared the Lord, and
" that thought upon his name. And they shall be mine, saith the
" Lord of hosts, in that day when I make up my jewels ; and I will
" spare them as a man spareth his own son that serveth him." (Mai.
3. 16, 17.) It is not justifiable to omit duty, or cover the truth, with
fear of offending. There is indeed no impropriety in addressing
mankind in the most inviting and inoffensive terms which the nature
of the case will adm.it in'honesty. The haughty spirit of m.an is apt
enough to rebel ; and the gospel is offensive enough to him without
adding to it, any thing disgusting. But the truth of the gospel must
not be corrupted by those who publish and possess it. Although
Paul availed himself of every justifiable method to escape censure
and persecution, being wise as a serpent and harmless as a dove, he
could not preach to please his brethren, the Jews, although by that
he might have escaped all persecution for Christ. But thus he must
have fallen from grace, and have been separated from Christ. He
tlicrefore adhered to the gospel by the cross. " And I, brethren, if
" I yet preach circumcission, why do I yet suffer persecution ? then
*' is the offence of the cross ceased." " But God forbid that I should
" glory, save in tlie cross of our Lord .Tesus Christ, by whom the
<' world is crucified to me and I to the world." (Gal. 5. 11. and 6.
14.) Cotild Paul have discharged the duty of his calling, and have
preached salvation by circumcission and other Jewish rituals, leav-
ing out the cross of Christ, there had been no offence. For those
outward signs were they to which circumcission related ; because
he did preach circumcission ; not the outward sign in the f^esh, but
that which is made without hands, in putting off the body of the
sins of the flesh by the c ircwmcission of Christ ; that which is of the
heart, in the Spirit, net in the letter ; whose praise is not of men but
of God. (Col. 2. 11. Ro. 2. 29.) This circumcissior. of the heart
m.d in the spirit was th.e great stumbling stone, against which ^11 tJie

OF CONVERSATION. - 445

f»ersecut'i.on was raised. Just so ; could believers in tiiis day, fulf^V
he duties of their caliincj, and omit the cross ; or could they be jus-
tified in preaching salvation by outward forms and ceremonies, -with-
out the ncccssily of vvalking in the footsteps of Christ and bearing
his cross ; such a gospel (though indeed no gospel at all.) would be
velcomed by the inhabitants of the land, professors not excepted.
But the cross of Christ hatli ahvays been offensive to the world, and
always will, while such a world is in being.

But may I not add, that some are prevented from using that free-
dom with .others of ditTerent sentiments, and conversing iVsciy as
they might otherwise do, especially with those who arc counted great
deceivers, lest their fellow professors should be orferxled. And the
charity of some is so exquisitely favorable, that it will not allov/ iliem
to offend others, if by this tenderness they should neglect a duty to
God and their own souls. And they can avail themselves of the im-
propriety of offending a brother, or one of Christ's little ones, and
the sin and woe of those who cause ofTenccs to come. Not consi-
dering that those offences Avhich the scriptures condemn, were com-
mitted against tlie faith of Christ, and not against the selfish feelings
of partisans. But I am thankful that all are not so weak and igno-
rant. It needs no proof that those warnings against offences, are no
impediment in tl'.e way of honest people examining into the grounds
of their faith and practice, and ol)tai;iing every degree of light and
help in their reach, but that they who are opposed to such freedom,
are offenders in the true meaning. " Prove all things and hold fast
" that which is good." (1 Thes..5. 21.) The word of Cod is not
bound ; and where the Spirit of the LoitI is there is liberty. The
people of God have not received the spirit of bondage again to fear ;
but the Spirit of adoption whereby they cry Abba, Father. They
are Christ's free men, and are under no restraint from acquiring all
that knowledge which is necessary to fill the soul with good things
to their own satisfaction.

But I must use the freedom to mention another avov/ed reason
with many, for their refusing to converse freely and openly on the
foundation of their hope, especially with those wjio believe that
Christ hath made his second appearance, and are by many esteemed'
the greatest deceivers- — the danger of being deceived. They are,
or affect to be, much afraid of deception. Yet of those whose os-
tensihie reason is fear, many will say they are not afraid on their own
account, but on the account of others who are W'cak. Thus will
caiT;aI professors endeavor to exculpate themselves from all un-
soundness or weakness in their own standing, while they stand as
sentinels to keep the truth of God from their house and neighbor-
borhood. The dans?:er also of giving heed to seducing spirits, has
been alledged ; as if to inquire soundly into the foundation of a
man's faith, were the same thing as to submit to the dictates of ma-
nifest seduction.

Other particulars might be mentioned, rand perhaps some may in
the sequel,) as causes of fear, real or pretended, all v/iiich to an ho-

446- ON FREEDOJI

iiest man, appear at Che first view, to be mere bugbears, wliilc the
true source of fear is an inward conviction that all is not right to-
wards God, and that the truth requires them to give up more for
Christ than they are willing to lose. It is no part of Christianity to
be afraid of being deceived ; for christians know who are of the truth
and who are not, by the spirit which they possess and the doctrines
which they bring. "We are of God: he that knoweth God hear-
eth us ; he that is not of God heareth not us. Hereby know we the
Spirit of truth and the spirit of error." [1 Jno. 4. 6.] Proper as it
is, and justifiable, to avoid closing in with error, or countenancing it ;
that faith, or foundation, which can be shaken by eriror, is not the faith
of Christ, or the foundation which God hath laid in Zion ; and little
matter how soon it be dissolved. The promise of God is faithful and
good ; " Surely there is no enchantment against Jacob, neither is
" there any divination against Israel." [Numb. 23. 23.] Honest
souls have no cause of fear ; deception belongs to those who choose
it ; neithei" need any people, oY any man, exhibit a better proof of
living in deception and hypocrisy, than fear of being deceived.
Christianity includes too much light for those who possess it, or even
know where it is, to be afraid of being deceived against their own
choice. " I am," said Jesus, " the light of the world ; he that fol-
" loweth me shall not walk in darkness, but shall have the light of
" life." rjno. 8. 12.]] And again he said to his disciples, "Ye are
" the light of the wortd. A city that is set on an hill cannot be hid.'"
[Matt. 5. 14.]

After all the incoherent notions and various persuasions in the pro-
fession of christianhy,andall the uncertainty with which people have
suffered the most exquisite distress, and all the reproaches with which
the name of Christ hath been blasphemed, by the ungodly and un-
mortified lives of professors, until it is true of them, as of the Jews
of old, that the name of God through them is blasphemed among the
Gentiles, and all the support which has been ministered to infidelity,
by the inconsistent, jarring and irregular course of tliose who have
named the name of Christ, and have not departed from iniquity, the
foundation of God standeth sure, and his church must eventually
emerge from those clouds of superstition and error, which have so
long obstructed and prevented his goings forth as the morning, witl)
that distinguished liglit and evidence which cannot admit of decep-
tion. And it is fully time that such a work should be seen on the
earth, the true church of God, and that the people should begin to
flow together into it, that the honest sufferers may find relief, and the
weary of sin may be at rest in Christ. Accordingly the day has
dawned, the testimony has gone forth, and the Sun of righteousness
has arisen with healing in his wings.

About the time when that society to which you are still attached
began to be distinguished from the common mass of professors, out
of which it sprung, I felt more confirmed that I was doing the will
of God, and under the direciion of his special providence, than I ha^
ever been before. Ncilher do I ut all scruple at this day, to acknow-

OF CONVERSATION. 447

ledge the special hand of God, in selecting that society from among
others, in conjunction with whom, its members could not have enjoy-
ed the free exercise of that light and power, which they had receiv-
ed in that mighty work of God, called the Kentucky revival. And
I always feel willing to acknowledge the good hand of God in the
various ministrations of clear light, which were received froin him
during the work of that day. And though I now stand where I do;
I say the truth in Christ, I lie not, my conscioice also bearing me
witness in the Holy Spirit, when I attest that I have no less esteem
for the work of that day, than I had then ; although to the best of
my remembrance, I then esteemed it as by far the greatest which I
had ever witnessed. I may add farther, that I now esteem it inex-
pressibly more than I did then, as being much better acquainted with
its tendency. " Better is the end of a thing than the beginning
" thereof." [Eccl. 7. 8.] I can also bear-witness, that my regaitl
for the subjects of that revival, who have honestly retained the life
and spirit of it to the best of theii* understanding, is by no means,
abated. And even those, who have ceded their power and privilege
to the spirit of fear and unbelief, or to the corrupt influence of pre-
judicial gainsaying, are not out of the reach of my good will, nor the
embraces of my desires and longings for their recovery. Of whom,
if accessible, I am ever willing, and would count it my joy, to travaii
in birth again until Christ he formed in thcra.

It was not from any unkind feelings towards that revival or its
subjects, that I stand where I do, or that I have not had an uninter-
rupted intercourse with you all to this day. I had nc intention, God
is my wimess, of withdrawing my friendship from them, until thev,
to the pain of my heart, refused me access. I remained in the exer-
cise of all the freedom which I could obtain among them, until con-
strained by the call of God, by the clear testimony of the truth of
God in my own conscience, that a deeper work than could be had
there, was necessary to my salvation, and by the all-prevailing love
to. tenth, to step forward in the increasing manifestation of the l-ghi
and jvnowledge of God, and leave my former brethren, who were
not far from the kingdom of heaven, to give over their pursuit, and
making vigorous efibrts to retain and content themselves with what
they had. Nay more ; many of them have receded from that, a»d
taken refuge under the rudiments of the world, those beggarly ele-
ments in which they desire again to be in bondage.

Neither was it any thing in the testimony of the gospel which I
received, and wherein I stand, which was so agreeable to nty nelure
as to invite me in. Every man who has but a little understanding of
the self-denial and cross which we bear after Christ, has an invinci-
ble testimony in himself to the contrary — that the gospel is not in-
viting to man's nature, but to the spirit that feels the need of salva-
tion. And the clear testimony of God corresponded with my undcr-
:5tandlng and faith, and with the light of God which I had received
in the late revival, so that I must nov/ of necessity, by the call of
t5-od, make my choice to go forward into the opening of the kingdom

448 ON FREEDOM

of Christ, or renounce what I had received. I therefore bega« to
deny myself, to take up my cross and follow Christ in the regenera-
tion ; and have thenceforth been learning by a solid experience, that
it is better to obey God than man. The same testimony agrees also
to the understanding and ligSit of every man and every woman, who
were real subjects, and had a real understar.ding of the work of the
revival : of the truth of which there are maiiy witnesses who do not
obey the gospel.

Some years ago, the piercing cries of many were, IV/iat shall we
do to be saved .^ And nothing then would satisfy short of that sub-
stance which could not be shaken or disputed. But when the safe
and only way appeared by the cross, they stumbled at it, being diso-
bedient; and many of those who were piercing the heavens with
their cries, have settled back into the rudiiPiCnts of the world. V/hile
it remains true, that tiie cross which we bear, and at which they
stumble, and the self-denial which we. practise, v.'ho are called by the
everlasting gospel, are sanctioned by the example of Christ, with
snch certainty that no man can wdth any plausibility deny it. The
current argument is, that such a cross is not required of the follow-
ers of Christ ; that is, that Christ doth not require his people to talie
him as an example in ceasing from the first Adam's works in the
radical distinction of their several orders. This kind of reasoning,
in those who expect to be justified by the righteousness of Christ im-
puted to them, is quite consistent with the rest of their views. But
for those who have rejected the doctrine of vicarious sufferings and
obedience, or imputed righteousness, to argue in tliat manner is not
so consistent.

SECTION II.

Free a7id friendly observations on the sehtiinents and practice of thu
S.ujierijcrihed^ and the subjects of the revival.

Bakton ;

WHEREAS in your Address you have expressed a warm
disapprobation of the insinuation that your doctrines lead to Shaker-
ism, to be consistent you will heartily consLut that Shakers should
object to your views. And whereas you so earnestly plead for free-
dom among christians, or professors, and insist on the propriety of
scriptural ar,d rational arguments, you cannot with propriety feel any
chagrine, if I should exi>:nine your writings, and state my objections
in a few particulars. And as the first Letters on Atonkimext, the
Reply to Campbell, and your late AonREss, are mainly on the same
subjects, T shall consider them as containing your full faith on those
points, and as showing the substance of the difference between the
society with which you are connected, and professors in common. ' I

OF CdNVERSAtlON. 449

iritcnd not to be at the pains to make remarks on every particular,
but only to attend to some leading- points.

These doctrines have thorou^^hly undermined the doctrine of im-
puted righteousness, and surety payment. At the same tirtie you
must allow me the liberty to remark ; That they have not removed
all difficulties, nor carried the matter clearly through to full satistldc-
tion, although they have effectually refuted the doctrine itself. Some
talk of the righteousness of Christ imputed, and some, of tlie same
righteousness applied, or imparted, to believers for their justifica-
tion. But as there is no account nor authority for such doctrines, in
the revelation of God to men, you have justly rejected the whole
plan. But in the accomplishment of this object there is something
lacking, which is of no small consequence.

You appear to have left the people without any clear ground of
justification. Having taken away the righteousness of Christ im-
puted and received by faith, and yet left the riglitcousness of God to
be received by faith, you have laid open no safe and unequivocal I
ground on which for the believer to make rase of Christ. " Biit
*' how do we get this righteousness ? By faith. Hence it is called,
'=' the ri'ghteousness of faith ; the righteousness which is by or
" through faith." (Atonement, P. 13.) In'"ow the Calvinist who main-
tains the doctrine of vicarious sufferin.gs and obedience, and imputed
righteousness, will not hesitate to acknowlcdp;e, that the righteous-
ness of Gofl is received by faith. The same will be granted by those
who teach that justification i,s by the righteousness of Christ aJs/iUsd
ov iwfiarted. In a word; faith is acknowledged by all professed
chiistians, with whom I have been acquainted, as the sine qua non of
the christian religion, without which it is impossible to please God. So
that the Letters thus far afford no definitive information on which the
mind can rest. If I believe in Christ and receive his righteousness,
«r the righteousness of God in him, one calls this receiv'hig, imfiuta-
tion; another, to avoid ihat term and its offensive consequences, calls
it, afi/dication or imhartation ; and what sliall I call it ? To avoid
the terms and consequences of them both, as I intend it, I say, By or
through faith, and leave them to apply their jieculiar terms : but the
subject matter is the same without farther explanation.

But the Letters have carried the subject some farther. " How do
" we get the riglitcousness of God by or tiirough faitii ? Because
'^ by faith we are ingrafted into, or in Christ : and by this uriion with
" him we become partakers of his natvu'e, which is righteousness (,v
" holiness. Therefore we are justified, madt just and declared just,
"■ or righteous by faith, without the deeds of the law." (Ibid.) And
jvgain ; " How is he made unto us righteousness ? By making us
" righteous ; for, as I have already shown, the branch ingrafted par-
" takes of the nature of the vine ; so they, who arc? in Christ Jesus,
*' arc partakers of his divine nature, which is righteousness. This
*' is called " the righteousness of God — the righteousness of faith—
*' the righteousness which is of God by faith of Jesus Clirist." (P. 9.J
According to these statements then, justification is th.c fruit oihs^iy

-IjO FAMILIARj

ncss or nghteousness ; "that is (we arc) made just and righteous,
" even as he is righteous, and then declared so of God because \vc
" arc so." [P. 17.] Tiiis cflect you have every where attributed to
faith alone, or without carrying the inatter any farther. But we may
remember, that in all which the apostle hath said of justification by
faith and without the deeds of the law, he hath never said by faith
alone, nor ever excluded obedience to God according to the gospel,
but ever enjoined it. '^ For in Jesus Christ neither circumcission
'* availeth any thing, nor undircumcission ; but faith which workeih
" by love." And again ; " Circumcission is nothing, and uncircum-
" cission is nothing, but the keeping of the commandments of God."
Now christians, though free from the Mosaic or ceremonial law are
'» not without law to God but under the law to Christ." (I Cor. 9.
~1.) Obedience therefore is the end of faith, the point to which it
leads the man for justification and final salvation ; " According to the
" revelation of the mystery, whicli was kept secret since the world
" began, but now is made manifest, and by the scriptures of the pro-
" plicts, according to the commandment of the everlasting God,
'' made known to all nations for the obedience of faith-"

And the apoiitle John proposes a very different method for a man
to he righteous and so called, from that by faith and there stopping —
that of doing righteousness; " He that docth righteousness is righ-
" teous." Yet none were more swallowed up in faith than John.
And this is quite consistent with what you have stated in your Let-
ters, (P. 9.) " Therefore he is the end of the law ; and answers it
" completely to all believers ; for " the righteousness of the law is
" fulfilled in us (not for us) who walk not after the flesh but afier the
" Spirit." Thus these Letters lead to the very brink of the river of
life, but, as if alarmed at its depth, would not come in ; a river of
waters which no man can pass, watei's to swim in. You were then
not far from the kingdom.

But is it not remarkable if at that day, when you stood in the blazing
light of the revival, the apostolic light revived, you never conceived
that Jesus Christ is our example, whom we are to follow in all things ;
seeing he so expressly taught, saying, " If any man will come after
" me, let him deiiy himself, and take up his cross and follow me."

People talk of following Christ, and if they are admonished that
certain things which they practise, are not after Christ, they imme-
diately appeal to th.e law given to Adam, or to Moses, or to some
other before Christ appeared, as if these laws or commandments
Avere the rule of the life of Christians. But let us remember, that
Jesus nerer taught th.e people to follow Adam, or Moses, or David,
or Solomon, or any other who had been before him. So far from it
that he said, " All tliat ever came before me are thieves and rob-
" hers." (Jno. 10. 8.) It is commonly' insisted that he meant false
christs, or those who presumed to be the true Christ. But this is
mere supposition ; for we read of no false christs until the true
Christ appeared. INIen may mimic the works of God in some part,
after they have appeared, but the counterfeit implies the pre-exist-

OBSERVATIONS. 45 1

eJice of the true. But all who ever came before him fell short of
the mark, the doing of the will of God in all things ; so that when he
came he stood alone, and of the people there was none with him.
Until he taught it, no man ever knew that it was necessary for him
to take up his cross and deny himself, or that he must lose his life to
save it : therefore saith he. Follow me. And as none before him
knew the perfect way, the effect was accordingly ; for saith he, on
another occasion, " And no man hath ascended to iieuvcn but he that
♦' came down from heaven, even the Son of man who is in heaven,"
(Jno. 3. 13.) It is here alledged that he meant, no man in the flesh.
But that is mere evasion, for a spiritual man, is a man, as weli as a
man in the ilesh : besides he made no such reserve — He is the way.
Now when people profess to be christians, or followers of Christ,
and use no more self-denial, and bear no cross beyond what was con-
tained in the law of Moses, or in any law before Christ, they neces-
sarily impose this as their belief, that Christ has done no more, by
either example or precept, towards the extirpation of sin, than Mo-
ses, and that to follow Christ is no more than to follow Moses, nor
indeed half so much, for he is the end of that expensive arid bui-
densomc yoke. So that all he seems to have done against the na-
ture of sin, on that plan, is to have taken oil those Ijurdensome re-
siraints frotn the flesh, and left it full indulgence in its own circle.

But if the righteousness of the law is fulnlied in us who walk not
after the flesh but after the Spirit, it must be fuifdled by us, as those
v/ho take him for our example. For believers are not without law to
God, but under the law to Christ. And thus the scripture is fuUiUcd;
*' He that saith he abidcth in him, ought himself also so to walk even
*' as he walked " (1 Jno. 2. 6.) If then believers ought so to walk,
those who do not, transgress the law of Christ, and are no more in
him. Thus, if we pursue the doctrine of Christ and his apostles, v/c
shall find, that while he disannulled the outward rituals of the law,
which were only a shadov/ of things to c'.,me, and which were a yoke
too. grievous to be borne, he biought in the substance, and imposed a
more grievous burden and death on the flesh, than it had ever felt
before. No less than the death and destruction of the flesh, that
the spirit might be saved. " And (accordingly) they that are Christ's
have crucified the flesh with the affections and lusts." [Gal. 5. 24.]
The flesh had many indulgences in the law, which it cannot have
in Christ : many things were lawful which are not christian. This
shows that the law, or faith of Christ, makes the Avay much narrower
and straiter than the law of Moses. Thus it was lawful to swear,
but not christian : the words of Christ forbid it. It was lawful to re-
sist evil, but not christian: [Matt. 5.58, Sec."} It was not lawful to com-
mit adultery, or to covet another man's wife ; yet it was lawful for a
man to look on a woman to lust after her, even tliough she was of a
strange nation, taken captive, and it vas tolerable though the man
liad another wife before. But these things are all contrary to th«
faith or law of Christ: they are not christian. [Deut. 21. 10, to \7.
Matt. 5. 27, 28.] These are a few particulars selected from many

4J3 FAMILIAR

more, which I omit to avoid pi'olixity, wliich show that the law of
Moses, though the grccitest dispensation before Christ or his- imme-
diate forerunner John, fell far short of that strait and narrow way,
which Christ taught in his example as well as in word : fur he left
us an example that we should follow his steps. Although many
Jews might have lost their natural lives in defence of their law and
religion, it was never known to them that whosoever would seek to
save his life should lose it, and whosoever should Ic-sc his life for
Christ's sake and the gospel's should preserve it. Thfe great work
lif dying with Christ could not possibly be known, until he appeared
and set the example.

By the law was the knowledge of sin to a certain length, and that
far it was conden-.ned ; but in the root of sin, the flesh, which lusteth
against the Spirit, and is contrary to it, and to which is justly ascrib.-
ed the production of all sins, it never was condemned by any law,
first or last, until Christ came. This is expressly that which the law
couid not do ; and Avhich remained lor God to do in the mission of
his own Son. " For God, s.ending his own Son in the likeness of sin-
'"• ful flesh, and on account of sin, condemned sin in the ficsh ; that
" which the law could not do, in that it was weak through the flesh ;
" tliat the righteousness of the law might be fulfilled in us, who
" walk not after the flesh but after the Spirit."

It is commonly argued, that to live in the generation, with a law-
fully married wife, is not to live after the flesh, and therefore, that
!o condemn the flesh, or sin in the flesh, it is not necessary to fix con-
demnation pn that work or those propensities which lead that way.
But let me ask. What other work or nature in the flesh could it be,
Avhich the law could not condemn ? For if the law admitted to lust
after a woman, it Avas only as prejiaratoi*}' to'" taking hei* to wife ; and
it was not possible for a man to forsake his father and mother and
cleave to his wife, without it, in that day, neither is it in this. So
that if the work of natural generation, lawfvilly or unlawfully, be
consistent with the faith of Christ, he hath done nothing on that score
more than tl^e law could do and actually did. And should it be ar-
gued that the law admitted polygamy, but the faith of Christ con-
demns it ; there appears no reason why the law co^dcl not have con-
demned that also, unless the same for which it could not condemn
sin in the ficsh in a single m.arriage. F"or polygamy was not the
spirit of the law, it was only sufiered so to be ; but from the begin-
ning it was not so. " And did not he make on« ? yet had he the rc-
" sidue of the Spirit. And wherefore one? That he might seek a
^' godly seed." [Mai. 2. I.t.] But Christ did that which the law
couUl not do, in that it w-as weak through the flesh. And why was
it weak through the flesh ?■ I^ecausc there was nothing in it bi.-t
what was ccnsisteat with the life of the flesli. It had not a i?inglc
precept to crucify the flesIi ; hut it justified it; conj^isting only in
meats and drinks and divers washings and car7ml ordihcmccs or J tit:-
tijications of the fie ah. ("See Address, P. 29."j The law,- theicfore^
justifying the flesh could have no power to condemn it ; or sin in it \'

OBSERVATIONS. 453

for while the flesh was protected, the sin in it would find an iiaibor.
But Christ did that which the law could not do, or the impossibiiity
of the law, [to abvmtoy tov vofxov'] : he condemned sin in the flesh.
And how did he condemn it ? He gave it no patronage, no liceKse,
neither married nor participated in marriage or its works : he lived
in the flesh, a life of perfect virgin purity, not stained with its lusts.
And why did he condemn it ? That the righteousness of the law,
which it could not fulfil in the Mosaic dispensation might be fulfilled
in us, who walk as he did, not after the flesh but after the Spirit — a
life in the flesh, unstained by its lusts. "■ For whosoever looketh on
" a woman to lust after fdesirc] her, hath committed adultery with
" her already in his h.eart." And now let me ask again ; In what
other work or way could not the law have condemned sin in the flesh?

Observe ; The righteousness of the law is fulfilled in those who
walk after, or according to the Spirit, but not in those who Avalk al-
ter, or according to tl:;e flesh. Now the Lord Jesus Christ is that
■Spirit. [2 Cor. 3. 17.] For " The fir.st man Adam was made a liv.
■" ing soul, [a rational animal] the last Adam a quickening Spirit. The
" first man is of the earth, earthy ; the second man is the Lord from
" heaven, as is the earthy, such are they also that are earthy ; and as
" is the heavenly, such are they also that are heavenly." Those
therefore who walk in the ways, or do the works of the first Adam,
or which are peculiar to him and his order, walk after tlie flesh. For
this is the order of the first Adam ; " A man shall leave his fatlier
" and his mother, and be joined to his wife, and they shall be one
" flesh ; therefore," said Jesus, " they are no moi'e twain but one
" flesh." But those who Avalk in the ways of Christ, v.alk after the
Spirit, and lea^'e the order of the first Adam ; for the law, or order
of Christ is, That except a man forsake all that he hath, and hate his
father and his mother, and his wife and his children, and his brethien
and his sisters, yea, and his own life also, or the flesh and all its rela-
tions, he cannot be his disciple. So again, " He that is joined to an
" harlot is one body : for two (saith he) shall be one flesh." This
therefore is according to the order of the first Adam, and they are
as certainly one as the man and his wife. But according to the se-
cond Adam there is no one flesh in the case, " But he that is joined
" to the Lord is one Spirit."

On the whole ; it is evident that Christ hath left us an example,
and requireth us to follow him, in preference to all, and separately
from all who walk in a different order. It may with propriety be
asked ; If we by faith receive the righteovisness of God, or divine
nature, according to your writings, wh^t doth it avail us, or rather.
What evidence can we have that we have received it, unless we live
as he lived and walk even as he v/alked ? " For as many as are led
" by the Spirit of God they are the son.? of God,''' and none else.
But it remains invincibly true, that as many as do the works of the
first Adam, are led by his spirit, and therefore serve the flesh.

An unhappy cause will produce an unhappy eiTcct. With all the
superior discoveries of truth, duri'.ig tlie Kentucky revival, wiiich

454 FAMILIAR

indeed were not inconsiderable, and concentrated for a time, mainly
among the people of that society to which you are attached, I must
use the freedom to remark, that they have made shipwreck of faith
and a good conscience, on the same rock with others; that of under-
laking to serve two masters, Christ and Adam, or the Spirit and the
flesh. Hence it is, that the work of salvation cannot be completed,
nor advanced beyond certain limits. Neither can the people retain
what they gain ; for as new vrine put into old bottles will burst the
bottles, and the wine v.'ill rim out, so the power and gilt of God are
wasted, being consumed on their lusts. "For the flesh lusteth a-
*' gainst the Spirit, and the Spirit against the flesh ; and these are con-
*' trarv the one to the other ; so that ye cannot do the things that yc
<' would." (Gal. 5. 17)

It is a plausible argument with some, that Jesus Christ did not for-
bid to marry. But however plausible^ it shows great v>-eaknees in
the faith of Christ and ignorance of his Spirit. The Spirit of the gos-
pel is not ministered by commandments and prohibitions only, but by
evidence, faith and choice, telling what is the way and leaving the
people to make their choice, after hearing the consequences on each
side. "If any man will come after me, let him deny himself, and
" take up his cross, and follow me. For whosoever will save his life
'• shall lose it : and whosoever will lose his life for my sake, shall
" find it." (Matt. 15. 24, 25.) Jesus never, that we know of, forbade
the people to circumcise ; but his apostle taught that it was one side
of the faith of Christ. " Behold, I Paul say unto you, that if ye be
*' circumcised Cluist shall profit you nothing." (Gal. 5. 2.) Sonei-
tlier did Jesus ever, that wc know of, expressly forbid to marry ; but
he taught that marriage belonged to another order than his, that is,
to the world ; but of, liis disciples he said expressly, that they are no
more of the world than he ; " They are not of the world, even as I
« am not of the world." (Jno. 17. 16.) The disciples of Christ
therefore do not marry, because they are not of the world but of
Christ. '' The children of this world marry, and are given in mar-
" riage ; but they who shall be [Greek, are] accounted worthy to ob-
" tain that w-orld, and the resurrection from the dead, neither mar-
" ry nor are given in marriage." If therefore God's children are
accounted worthy to obtain that v.orld and the resurrection from the
dead, it is conclusively proved, that they neither marry nor are given
in marriage. And they are no losers by it. Paul hath showed wh^at
is the good way, that " It is good for a man not to touch a woman."
(1 Cor. 7. 1.) And, notwithstanding all the permissions or forbear-
ances, which he exercised towards those can^al people, av1:o were not
able to bear sound and naked truth, (3. 23.) because they were yet
carnal and v/alked as men, and also had the grossest of fornication
among them, (5. 1.) he maintains this proposition, as that to which he
would have all men come; '* For I would that all men were even as
I myself," (7. 7."^ and as m-ost conformable to the Lord. " And this
" I speak [V.35.~ for your ov.-n profit; not that I may cast a snare
'• upon ycu, but for that wiuch is comely, [^suitable to ti.e ci.iistian

OBSERVATIONS- 455

" profession,'] and happily corresponding with the Lord, without vio-
" lence:" the common reading, " That ye may attend upon the Lord
without distraction," heing a forced translation and unnatural. But
he maintains his proposition ; for w hen he hath considered the case
through, he saith; " So then, he that giveth in marriage doeth wxil ;
*< but he that giveth not in marriage doeth better". " But she [the
" widow"] is happier if she so abide, after my judgment : and I think
*' also that I have the Spirit of God." Thus he neither commands
nor forbids, but shows what is the best way, and leaves them to make
their own choice according to their own faith, for the time being.

Some acknowledge that the best way is to not marry ; that such
have the advantage over the married, in living a life of devotion to
God in the Spirit, and yet persist in the married life; by which they
prove to all men, that they esteem the flesh more than the Spirit — ■
the pleasures of sense more than Christ. For no matter what the
advantages of the unmarried life are, whether convenience or holiness,
or both, the benefit is to the spirit ; those therefore who forego that
benefit for the married life, are practically of those who love plea-
sures more than God, and are unworthy of Christ. But once more;

The introduction of the gospel of Christ was undeniably a new
dispensation, on different principles from any before, and more into
the Spirit. Nothing therefore can claim any place or part in this be-
cause of its having a place in the foriiier: the express authority of
revelation is necessary for the introduction of every thing. Conse-
quently, instead of demanding proof that Christ excluded the fleshly
vite of marriage, or the work of natural generation, from any place
in the christian church, it belongs to those who believe that manner
of life to comport with the spiritual kingdom of Christ, cr the life
of a spiritual man in Christ, who hath crucified the flesh with its af-
fectior.s and lusts, to furnish proof by the authority of Christ, that he
hath introduced marriage, which is a civil right of the world, into his
kingdom, which is not of the v."orld. The demand for proof is on
the other side ; especially considering his own example set for all
christians, and the many things spoken to the contrary of christians'
man-ying.

But it is not my intention to dwell largely on this subject in this
place. Those who are led more forcibly, by the determination of
their own will and their own inclinations, than by the will of God,
will not likely be easy to satisfy with arguments that they are wj-ong ;
while on the other hand, those w-ho seek to serve God more than to
please the flesh, or who practically esteem salvation above all other
things, are easily convicted. Every honest and reflecting man will
acknowledge, that his strongest inducements to marry, have ever
been his own propensities. In this therefore he does his own will
more than the will of God ; consequently, in that matter at least,
!s contrary to Christ, who came down from heaven not to do his own
vvill, but the will of him who sent him.

But on this ground have all the churches stumbled, to whom the
mystery of iniquity has not been revealed sitting in the temple of

456 FAMILIAR

God, or the abomination of desolation standing where it oui^ht nor.
The fleshly work, of t;;cncration is kept amonj^ those who profess to
be of the regeneration. And with them the work of salvation can
never rise beyond a certain limit ; it cannot be completed, neither
can it continue whereunto it has often attained. ?Jeiiher will it ever
be better with any peo])lc, until they receive and obey tlie faith of
Christ in jiis second appearing-, consuming the man of sin with the
Spint of his mouth, and destroying him w'ith the brightness of his
coming. How cometh it to pass that revivals cease so soon, among
those too W'ho make the most vigorous efforts to promote and con-
tinue them ? Is God unwilling to save souls? Or is the death, the
banc of godliness in t-ie people, an idol, a lust which they have no
feelings to renounce ? People may plead their own disobedience and
backwardness hi other respects as the cause of the declensions of re-
vivals. If tl:e cause lies any where else, would to God ye would
agree, wh.o are frieridly to Christ, and remove it out of the way, that
the gospel might have free course and be glorified. But ye will
object that ye cannot come to this agreement. What I not tw^o or
three in all the land to agree in so important a matter ? Then it is
time to cease talking of being christians, and to acknowledge ye are
not built on the true foundation stone ; for they who are, agree in all
such matters, having one faith and one spirit, and the work of salva-
tion increases all the time, and all who are willing to have salvation
by the way of the cross, find it. But I proceed to a somewhat dif-
ferent subject.

For the want of taking the proper grounds of justification, the
obedience of faith, and Christ whom to believe a\id obey as an ex-
ample as well as a teacher, in all things, not excepting the rejection
of the flesh, or natural generation, fi'om the life of a christian, you
are unable to come out clearly in the apostolic language and confi-
dence. " We are of God: he that knoweth God heareth us ; he that
" is not of God heareth not us. Hereby know we the Spirit of truth
" and the Spirit of error." " And we know that we are of God, and
" the whole world lieth in wickedness ;" or in the wicked one ; [n/ rw
rt'ji'>7pw ;] that is, in the devil. But this you can never do, neither the-
people in your faith, nor in any other, until they receive and obey
the fiiith of Christ in his second appearing, for reasons which you
will find in the sequel.

The testimony is gone out, that Christ has made, and is now mak-
ing to those who look for him, his second appearing -without sin to
salvation. This you know, is the faith, and consequentlythc testimo-
ny, of the people with whom I stand connected. And we are al-
ways willing to have the matter thoroughly investigated; and if on
a fair trial we cannot ofter better evidence for our faith than any
other peo])le for theirs, we are willing to fall to the ground with the
rest. For ;

Connected with the foregoing is this, That all those churches
which have not received and obeyed the faith of Christ in his second
appearing, arc essentially wanting in respect to that gospel -which i.^

OBSERVATIONS. 457

the power of God to salvation. And it is fair reasoning, that a for-
mer dispensation cannot have the light and power of the succeeding
one. Thus the Jews with all their prophets and their writings, eoiild
not attain to the knowledge of salvation, or that light and power
%vhich was in the cliristian dispensation, nor even to the light of the
short intemiediate dispensation of John the baptist, until it was open-
•ed in its own day. It is conclusively true, that after the introduction
and promulgation of a new dispensation, no people \vho have the
knowledge of it, can retain tiiat degree of light and power, or that
measure of the work of salvation which they had, if any, unless
they unite with the new and increasing work. Accordingly, the
Jews could no longer keep their justification by the observation of
their law, after Christ had made known his mission, even though
tliey did not believe in him, nor know who he was. For if they had
known him, or the wisdom of God, they would not have crucified
the Lord of glory. (1 Cor. 2. 8.) " And now, brethren," said Peter,
<' I wot that through ignorance ye did it, as did also your rider;..'*
(Acts 3. 17.) " But all these things," said Jesus, " will they do uiitr)
*' you for my name's sake, because they know not him that sent me.
*' If I had not come and spoken to t!iem thoy had not had sin ; but
" now they have no cloak for their sin. He that hatcth me, hatcth
*' my Father also. If I had not done among them the works which
■" none other man did, they had not had sin ; but now they have both
" seen and hated both me and my Father." " And this is the con-
■*' demnatiou that light is come into the world, and men loved dark-
<' ness rather than light, because their deeds were evil."

Accordingly, we have uniformly found, that wherever the testimo-
ny which we have received is made known, those who reject it arc
not able to retain that meas'are of the work of salvation which they
had, where they had any, although in many cases they did not really
believe that it was in truth the testimony of God. But people may
reject the gospel to their condemnation, when their faith is not un-
wavering. Many see so far into the gospel, as to discover the sure
means of death to their nature and their carnal delights, by the cross
of Christ, and evade farther conviction, if possible, and often by the
most disingenuous .subterfuges, refusirigto give testimony its proper
weight. " The publicans and the harlots," said Jesus, " go into the
" kingdom of God before you. For John came to you in the way
" of righteousness, and ye believed him not ; but the puWicans and
<' the harlots believed him ; and ye, when ye had seen it, repented
" not afterward that ye might believe." (Matt. 21. 31, 32.) Many
acknowledge that the testimony is rational and fair ; but they cannr ?
feel reconciled to the death of the old man which it contains, and
so stumble at the cross being disobedient. Thus after the cure of
the lame man, by Peter and John, the Jews evaded conviction by a
very unwarrantable method, " Saying, What shall we do to these
" men ? for that indeed a notable miracle hath been done by them is
" manifest to all them that dwell in Jerusalem ; and \:c cannot dem-
*' it. But th-^t it spread no farther among the people, let us straltly

M 3

458 KAMILIAK

" threater. tliem that they speak henceforth to no man in this nanic.
" And they called them, and commanded them not to speak at all,
" nor teach in the name of Jesus." (Acts 4. 16 to 18.

But to open this subject more fully. It is acknowledged that Je-
sus and his apostles foretold an apostacy in the church ; that false
christs and false prophets should aiise ; or, that anti-chvist should
come. When the testimony of Christ in his second appearing was
opened in this country, by its first witnesses to uts, the cry was raised,
that these are the deceivers, tliat these are the anti-christ who was to
come. But without taking the time in this place, to delineate the
character of anti-christ in full, and show the contrast, a few observa-
tions will be sufficient to show the fallacy of such clamors.

In the first place, Anti-christ was to deny the true Christ, or t©
deny that he had come in the flesh. [1 Jno. 2. 22.] « Who is a liar,
" but he that denieth that Jesus is the Christ ? He is anti-christ that
" denieth the Father and the Son." And [4. 2, 3.] « Hereby know
" ye the Spirit of God ; Every spirit that confesseth that Jesus Christ
" is come in the flesh is of God ; and every spirit that confesseth not
" that Jesus Christ is come in the flesh is not of God ; and this i&
" that spirit of anti-christ whereof ye have heard that it should
" come." But these people do not deny that Jesus Christ has come
in the flesh ; so far from it, that this was then, and remains to be, the
very ground of opposition ; because Christ having come in the flesh,
first or last, makes it necessary that the flesh, or body, be devoted as
a sacred temple to his use in all who name his name, and that the
affections and desires of the flesh should be dcpicd and crucified.
This presented the cross. And short of such a testimony and such
a crctes, no spirit or people can have any claim to their being of God,
or being those people who confess that Jesus Christ has coine in the
flesh." " What ? know ye not that your body is the temple of the
" Holy Ghost which is in you, which ye have of God, and ye are not
" your own ? for ye are bought with a price : therefore glorify God
" in your body and in your spirit which are God's." " I beseech
"you, therefore, brethren, by the mercies of God, that ye present
" your bodies a living sacrifice, holy, acceptable to God, which is
"■your reasonable service. And be not conformed to this world."
(Ro. 12. 1, 2.) " And if Christ be in you, the body is dead because
" of sin ; but the spirit is life because of righteousness. But if the
" Spirit of him that raised up Jesus from the dead dwell in you, he
"• that raised up Christ from the dead shall also quicken your mortal
" bodies by his Spirit that dwelleth in you. Therefore, bwethrer.,
" we are debtors, not to the flesh, to live after the flesh. For if ye
'* live after the flesh ye shall die; but if ye through the Spirit d©
" mortify the deeds of the body ye shall live. For as many as are
" led by the Spirit of God, they are the sons of God." " And they
" that are Christ's have crucified the flesh, with its affections and
" lusts." And much more to the same purpose. It is manifest that
the veibal acknowledgment of Jesus Christ, or of his having come
in tlie flesh, is not proportionate to the apostle's design ; for multi-

OBSERVATIONS. 459

(ildes do that, nnd tbc subjects and ministers of anti-christ as frecly
as any, who fall into the rank of those, " Who profess that they know
*' God, but in works deny him, being abominable and disobedient,
" and to every good work reprobate." (Tit. I. 19.) Again ;

Anti-christ was to be held in great admiration and esteem by all
the world. " And ail the world wondered after the beast. And they
"worshipped the beast, saying, Who is like unto the beast? wh.o
" is able to make war with him ? And all that dwell upon the
" earth shall worship him, whose names are not written in the
" book of life of the Lamb slain fiom the foundation of tiie world."
(Rsv. 13. 3, 4,8.) But the testimony of Christ's second appear-
ing and the witnesses of it, are rejected with the most cordial and
universal disapprobation of any thing ever known on earth by the
name of Christianity, except the first ministration of the same Holy
Spirit. The character of anti-christ, therefore, will not apply to the
present testimony. Farther ;

The spirit of anti-christ, or man of sin, the son of perdition, which
is confessedly the same, is described as one " Who opposeth and
" exalteth himself above all that is called God, or that is worshipped ;
" so tl!at he, as God, sitteth in the temple of God, shewing himself
♦* that he is God." (2 Thes. 2. 4.) But the people of whom I speak,
acknowledge and practise the worship of one God, who is the Father
of our I-iord Jesus Christ ; and the deficiency which they discover in
all others is, that they fi\ll short of the true and perfect worship of
the one true God, in the faith of his Son Jesus Christ. But say
some, that is a true mark ; ye prove yourselves to be anti-christ, and
that ye presume to be God, by saying that none else are right, for
ye exalt yourselves above all. But the apostle John did not reason
so when he said, " We know that we are of God and the whole
" world lieth in wickedness, or in the wicked one." And again,
^ We are of God: he that knoweth God heareth us; he that is not
*' of God he£i.rcth not us. Hereby know we the Spirit of truth and
" the spirit of error." It is preposterous reasoning indeed, that I
must call myself God, because I maintain that I have found the only
perfect way to the Fathei'. By pai'ity of reason, all who profess to
have foand the only way to the Father, which is Christ, (and there
is but o^ie,) thereby presume to be God.

But the witnesses of the testimony of which I speak, do not sit in
*he temple of God, according to the understanding of the people in
common, the people themselves being judges; for they are not ac-
knowledged by the denominations as being of the church of Christ
at all. And if the testimony which they bear, or the spirit which is
in them, be the spirit of anti-christ, these witnesses and people arc
the only temple or church of God, remaining jan earth. Thus the
above objection destroys itself by its absurdity. Once more ;

The tim.e of anti-christ's appearing was in the apostles' days and
the time immediately succeeding. " For the mystery of iniquity,"
saith Paul, « doth already work.'" (2 Thes. 2. 7.) And John hath
announced tliat " Even now already is it in the world." And agaiia^

460- FAMILIAR

" Little cLildren, it is the last time : and as ye have heard that anti-
"• chvist shall come, even now are theie many anti-christs ; thereby
" we know that it is the last time." (1 Jno. 4. 3. and 2. 18.) Ihit the
present testimony had its rise, more than twelve hnndred and sixty
ycav'j afterwai'ds, at the time when the reign ct' anti-christ began to
be diminished and destroyed. The period of his reign was twelve
hundred and sixty ; accordingly the sentiment is extensively em-
braced, and that ibr many years back, and wiih good reason too, ac-
cording to the prophecies, that the seventh angel hath bcgnn ta
sound his trumpet, and consecjuently, that the dominion of the beast
liath begun to tlecline. On the whole therefore, the charge of ?.iui-r
Christ and apostacy, against the people who testify that Christ hath
made his second appearance, is groundless and unjust.

But to discuss this subject profitably, one thing more is worthy to
be noticed ; which is to inquire into the extent and degree of the
apostacy under ant^-christ — whether it was total or partial. This is
an important cjue^tion, attended ■with the most mom.entous- conse-
quences. For professors in common, believing the apostacy only
partial, and that Christ has always had a true church on earth, enr:
dued with the power of salvation ; (for without that it is not the
church of Christ ; as it is written ; " I will place salvation in Zion
" for Israel my glory ;" and again ; " It shall come to pass iha^
" whosoever shall call on the name of the Lord shall be delivered :
" for in Mount Zion and in Jerusalem shall be deliverance, as the
*' Lord hath said, and in the remnant Avhom the Lord shall call."
And where the true church is, which is the ground and piilur of the
truth, there is the true gospel which is t'^c power of God to salva-
tion ;) I $ay, people believing the apostacy to have been only par-
tial, have hitherto applied all their wisdom and strength to build ou
the old dispensation ; whereas if the apostacy was total, and the covv
ruption and spirit of anti-christ universal, so that there was a time
when there was not a church on earth, in the order of Christ, and
possessing the power of salvation, their labors will prove to be al)or-
tive, ur/.il Christ the true foundation be again revealed from heaven,
and they come to the knowledge of it, and build on him in that last
revelation. For it is evident that that which God only can give, or
make known, if once lost, can never be recovered again, unless by
another revelation of God, or a manifestation of the same power and
gift of revelation. A man can receive nothing of that kind exce])t
it be given him from heaven. And to build on that which is Ic&t, or
■which hath passed away, must, to the undei standing of all men, be
insufficient.

The belief of the people with whom I stand connected is, that the
apostacy was total and universal; insc\ouch that in that period, al-
though many honestly sought the way, whom God noticed accoid-
ingly, and kept in reserve nntil the o|KMiing of full redemption, yet
there was no true church or body of Christ hi order, aiul posscssinjjr
the power of salvation ; th« true way of God behig unknown for a
time. This being adp;iitcd, the necessary consequence is, th.at ulj

OBSERVATIONS. 461

churches not built on Christ in bis second appearing, or revelation,
are cither in the full government of anti-christ, or, to say the best,
under the influence of some degree of preparatory work, leading
them out by degrees, that they may be in readiness for salvation
•when the way is opened to them. Let us now inquire a little into
the evidence of this faith.

The very description of anti-christ, or the man of sin, as silting in
the temple of God, showing himself that he is God, and of his tl.erc
conthiuing until the Lord shall coi;sume him with the Spirit of his
mouth and destroy him with the brightness of his coming, argues
.strongly, or rather conclusively, in defence of what is stated on tiiis
subject. For, in the first place; While the man of sin wi.s there
Christ had no place, unless ha should divide the government with
the beast. But this could not be ; " For what fellowship hath righi-
" eousness with unrighteousness ? and what communion hatli light
" Avilh darkness ? And what concord hatii Christ with belial ? or
'^' what part hath he that believeth with an iinidel ? or wh.at agree-
" ment hath the temple of God with idols ? for ye are the temple of
" the living God ; as God hath said, I will dwell in them, and walk.
^' in them ; and^ will he their God, and they shall be my people.
" Wherefore come out from among them, and be ye separate, saith
" the Lord, and touch not the unclean thing ; and I will receive you,
" and will be a Father to you, and ye shall be my sons arid daughteifi,
« saith the Lord Almighty." [2 Cor. 6. 14, to I's.] These then i-re
the conditions on which Ciod will accept a people — to come out from
them that do evil — to be separated to God — to touch no unclean
tiling : and these things are inconsistent with anti-christ's having any
place in them.

This sitting in the temple of God was also universal ; for had there
been any part on earth v,here Christ had abode, and consjecjucnilv
anti-christ h^id been excluded, that would have been the temple, aiid
the man of sin would not have sat in the temple and there exalted
himself above all ; for he would have felt, and thd people would have
felt it, that one in the temple had power over him — Devils knov/ the
holy One of (lod, who he is. Besides, that part where anti-christ
reigned would have been the world in distinction from the temple.
For the world worshipped the beast ; and in this case the temple is
included, because when the church had lost the power of salvation,
or Spirit of Christ, and the man of sin reigned, the power of the holy
])eople was scattered, and the truth trodden to the earth, and all were
world together in the governing principle. Besides ; His sitting
there until the coming of the Lord, proves that after he fairly had
got possession, there could be no more a true church, in the order
and power of Christ, until his second appearing. And this agrees
with that saying of Christ ; " Nevertheless when the son of man
^' Cometh shall he find faith on the earth ?" A question proposed
not to receive an answer, as all may see, but to show the extent ar,d
depth of the apostacy, and fix truth on the mind v»ith moic weight

403 PAMILIAR

than could be done by simple assertion, as weli as lo leave the sub
ject under that prophetic vael which was oilcn expedient.

Jesus also describes the apostacy in such lan;^uagc as plainly to
show, that all were totally corrupted, and none knew the true Christ.
*' Then if anij man shall say vnito you, Lo, here is Christ, or there ;
" believe it not. For there shall arise false christs, and false pro-
" phels, and shall show great signs and wonders; insomuch that if
♦' possible, they shall deceive the very elect." [Matt. 24. 23, 24.^
T.his was the time of anti-christ ; and it is evident that none really
knew the tiuc Christ; for had not that been the case, JcsiiS could
not have told them not to believe or follov/ any of them ; for they
v»'ho knov,' the true Christ are of the truth, and are therefore to be
lK.'licved and followed: as said Paul, Be ye followers of me. Bui
no one knov.ir.g him, they said, in the rage of their ignorance and
uncertainty, I.o, /ie7-e, and lo there ; he is hi the desert^ and he U in
the secret chamber. And so do the false prophets to this day, in
their ignorance and uncertainty about the safe path ; sending the peo-
ple who come to inquire of them, (expecting them to be ministers?
of Christ,) what they shall do to be saved, to seek him in secret, in-
stead of ministering Christ to them. Those were the daysLof which
Jesus said expressly ; " Ye shall desire to see one of the <lays of the
<*■ Son of man and ye shall not sec it ;" [Luk. 17. 22.] and without a
day of the Son of man there could be no true church or gospel.

But, said Jesus, " Jerusalem shall be trodden down of the (icn-
« tiles, until the times of the Gentifes be fulfilled." [Luk. 21. 24.]
This could not have related merely to the Jerusalem of the Jews ;
but must have related mainly to the spiritual Jerusalem, or church,
of which the first was a Figure ; for immediately after the tribula-
tion of those days the Son of man is seen, and christians are called
v.pon to lift up their heads expecting si)eedy redemption. " And
"• then shall they sec the Son of man coming in a cloud with power
'> and great glory. And when these things begin to con»e to pass,
'' then look up, and lift up your heads ; for your redemption drawcth
" nigh." [v. 27, 28.] But the time of the redemption of christians
is in bis second appearing. " And if I go and prepare a ]5lace for
" you, I will come again, and receive you to myself; that where I
" am there ye may be also," " And to them that look for him shall
" he appear the second time without sin to salvation."

Parallel with this prophecy is that in the Apocalypse, [1 i. 1, kc]
" And the angel stood saying, Rise, and measure the temple of God, '
" and the altar, and them that -worship therein. But the court which
« is without tlic temple leave out, and measure it not ; for it is given
" to the Gentiles ; and the holy city shall be trodden under foot forty
" and two months. And I will give power to my two witnesses, and
" they shall prophesy a thousand two hundred and three-score daj-s,
<' clothed in slackcloth. These are the two olive trees, and the two
" candlesticks, standing before the God of all the earth." It has
been argiicd that only the outer court was given to the Gentiles.
But what then ? The holv citv was trodden under foof wiihcut c\--

OBSERVATIONS. 463

ceptioii. And, to follow the ivietaphor, it is manifest, that Vvhilc the
Gentiles had the outer court in full possession, (for it was given to
them,) there was no access to the inner. Those who Avere safe in
might stay, but could take in no more. They who had received and
kept the true faith were preserved from the corruption which crept
in, and kept by the power of God through faith to the nnal salvation,
ready to be revealed in the last time, or second appcarin.g- of GJr.irit ;
but none more could attain to th.at same faitii until it was again re-
vealed. Accordingly, the temple of God was no more opciied in
heaven, until after the sounding of the seventh angel, bringir.g on
the judgment. " And the temple of God was opened in heaven, and
there was seen in his temple the ark of his testament."

But it has also been argued, that the two witMesscs were the tri:c
church, and that as they continued to prophesy during the 1250 days,
the church therefore did exist. That these two witnesses were the
Spirit of God, who also dwelleth in the church v/hen in its order and
power, will not be contested, being the two olive trees and the two
candlesticks which stand before the God of the whole earth, the two
having respect to the revelation of God to men in the first ap])ear-
ance of Christ in the male, and the second. in the female. But the
propriety of representing the church in order and having the power
of salvation, as being clothed in sackcloth, remains to be shown, or
rather to be rejected as absurd ; the church being always in a pror,- .
perous state when it hath Christ in it. Accordingly, tlnough t'l?.
long period of darkness, many witnesses arose, influenced, no doubt,
by the true Spirit, who testified against the errors and corruptior.s of
the times, but could not show the substance otherwise than in pro-
phecy, and the m.ore pure their testimony was, to the greater dis-
tance they were secluded from the orily remaining church on earth —
that which had the form but denied the power. These two witncs^cvj
therefore, so far from being the true churcii, or even h.aving anv
access to the true church on earth, were turned out of doors to go
in slackcloth during that period, v/hile they made war on the usurn-
ers of the temple to regain it in the end.

But adnntting that those two witnesses were the true church iher
rdso had to be killed. " And when th.ey shall have finished their tes-
"' timony, the beast that ascendeth out of the bottomless pit shall nr.ikc
•' war against them, and shall overcome them and kill them. And their
" dead bodies shall lie in the street of the great city which spiri'ually
■•' is called Sodom and Egypt, where also our Lord was crucified.
" And they of the people, and kindreds, and nations, shall see tlicir
'' dead bodies three days and an half, aiid shall not suffer tlieir dead
•>■ bodies to be put in graves." Wliere then was the churcii when
the only remaining vvitnesscs were killed? It could have no exist-
ence even on that plan, until the Spirit of life from-~lod entered into
them again, or until the revelation of God began again to be restoi cd,
which was inti^oductory to the sounding of the seventh tiiimpct in
the coming of Christ to judgment. Thus as the CInist of God was
Tailed, or put to death iu tlic ilcsh and revived in the Spiiit, prcvi-

464 FAMILIAR

ously to the giving of the Holy Spirit for the building and forming
of the gospel church in liis first appearing, so in his second appeai--
ing the same Christ, or two witnesses, as aforesaid, were killed, being
put to death in the people who bore the testimony, and after three
days and an half revived attain, tlie testimony of God having then
revived with a deeper work than ever, preparatory to the giving of
the Holy Spirit, or the coming of Christ in his spiritual kingdom, to
be built up for ever. But it is no doubt correct to consider the
three days and a half, the same time, as the forty and two months,
during which these witnesses prophesied clothed in siackcloth. But
they were killed ; and had no continuance to buiid the church in the
order and power of salvation. All they could do in that time was to
bear testimony ; and as they finished their testimony from time to
time, they were killed. And the representation is sufficiently strong
to confirm the fact, that no church existed in order, or having the
power of salvation, during those 42 months, or 1260 years.

The result then, of our inquiry must be, according to the few things
here stated, to which more might be added if consistent with the
present design, that the apostacy and corruption, during the reign of
anti-christ, were universal and total; so that althoiigh many rose up from
tim.e to time, and testified against the prevailing errors, none were able
to stand, or to support the unity of the Spirit in one body, at all on ■
the earth: for the beast made war with the saints and overcame them.
It must therefore necessarily follow, as before stated, that all those
churches which are not built on the second revelation of Christ, are
one side of the foundation, and are lacking in all respects to that
gospel which is the power of God to salvation ; although among
many of them there may often be a good degree of the power of
God, as the voice of the Spirit of life from God, which has again
entered into the witnesses, which serves as a preparatory work like
■ the ministry of John, to prepare the way for Christ in his kingdom :
for this is (iod's manner of working.

And that this is the true state of the churches, is proved by pain-
ful experience, not only in their not being able to keep their reviv-
als, and the degree of power which they once had, but by another
concomitant and universal inability to minister necessary and com-
petent relief to souls who come inquiring what they must do to be
saved. This is the case with them all, without the exception of a
solitary case. Some acknowledge it openly, and plead that it is the
prerogative of God only, in, as they say, his own time : as if his tirnc
were not now. " Behold now is the accepted time ; behold, now is the
« day of salvation ;" and again ; " To day, if ye will hear his voice
<' harden not your hearts." Others say, They are able by the help
of God, as they speak, to give sufficient instructions, but God must
accompany the v. • rd with his power, or it will be of no force. Be-
cauBc, say' they, Paul may plant and Apolos may water, but God
giveth the increase. As if the gospel itself were not the power of
God to salvation, or the very word of power from Gdd ; or as if the
increase v/ere any the less a-scribcd to God by its being the genuine

OBSERVATIONS. 465

fniit of the true gospel, ministered, received and obeyed: the ^ot-
pel is of God.

But others maintain that the fault rests with the people, who,
though some of them inquire, are not willing to be saved on God'-^
terms. No doubt resisting the Holy Spirit, or the truth, v/ill prevent
the most genuine gospel from producing its desirable efl'ects. But
this is not the case of which I speak; there arc many swift witnesses
against the societies of people who are called christian, and have not-
received the faith of Christ in his second appearing, that none of
their best preachers or brightest christians, are able to direct souls
in the way to God, or iu other words, to preach to them Christ, tu
the satisfying of their judgment and conscience, let their inquiries be
ever so sincere, or their efforts ever so violent. But the best they
can do, and farthest they can go, is, when they have given all their
counsel, and used all their end'javors, to leave the matter, as they say,
with God ; as if the ministers of Christ had not Christ to minister, or
were not sent to do his v»^ork, notwithstanding that God hath made
them able ministers of the new testament, or covenant, not of tiie
letter but of the Spirit, that is, of Christ, for " the Lord is that Spi-
♦* rit. And where the Spirit of the Lord is there is liberty." [2 Cor.
.3. 6, IT.j This sentence ; Jv'ow the Lord is that Sfiiri/, hath direct
relation to the words, JVot of the letter but nf the 8/iirit ; the inter-
mediate verses being a parenthetical digression, as was comnron with
Paul. I say; sometimes they charge it on the inquirers who cannot
get salvation, who are also ignorant enough to take the blame, and
clear God, as they speak ; as if that were any exculpation of the
character, or name of God, after all the fair and unreserved promises
in the gospel to those who seek, to leave souls under condemnation,
and finally in damnation, because they cannot get salvation, neither
are able by any means to find in themselves the cause which prevents
them, nor to put it away if found. But had they true rahnsters of
•Christ to preach to them, they could &n<i the cause, and if they
chose, an adequate method to remove it.

All these pleas, and all others, which any people can use, for their
ov/n exculpation, who call themselves christians, and are at any less,
to tell honest inquirers, at any time, to the satisfying of their judg-
ment and conscience, the way of eternal life, without any insur-
mountable difticulty attending it, unavoidably accuse those who make
them, of the belief, that the power of God to salvation is a power
one side of the gospel and distinct from it, thus making the gospel a
lie and God a liar ; for according to his authority, it is the power of
God to salvation. Such also, to be consistent, must believe in al)so-
lute and particular election : because there is no other principle ac-
cording to which any man may not find salvation wher(? the gospel is
preached.

All these professors, however, can borrow the words of holy men
out of the scriptures, (or cftener steal them, conscious th.at lliey do-
not nil up the character, nor possess the same power of the gospel
which dictated those words,) 'and say; " Believe in t;::2 Lord Jciius

N .3 -

456 FAMILIAR

« Christ, and thou shalt be saved and thy house ;" and " He that
" believcth and is baptized shall be saved ;" and the like. But these
sayings have not the desired effect. For though they can borrow
the words of those holy men at their pleasure, they cannot comiuu-
nicate the same in power, so as to beget faith in the people and set
them in order for eternal life when they believe. And even when
one ainong them has received, or experienced what they call reli-
gion, he cannot tell another how to get it : I speak of those, you
may know, who believe that religion is a living principle.

But it will be argued thai this statement is not correct ; for this is
not always the case with these professed christians ; often their mi-
nisters preach, and the people believe, and receive the very saire
powerful religion which is preached. A man can without doubt
minister that wiiich he hath in his heart. Therefore in times of re-
vivals there are many instances of this kind, which are a good pat-
tern of the true gospel. But as before stated, this pov/er they are
not able to keep ; which proves, that it is at best, only as new w'w.e in
old bottles, therefore it runneth out and the bottles perish, i^-fter a
time they become dry and formal, and can help no soul. A\id not
only so ; but in the best times, and warmest revivals, when the pow-
er is fiying from soul to soul, and from faith to faith with great suc-
cess, many inquire the way who cannot find it, and none can tell
them ; which shows in their best times, that they ai e lacking in re-
spect to that treasure of gospel knov.iedge and power, necessary
to that perfect gospel, which is the power of God to salvation to
every one who believeth, and hath also in it, the power of begetting
faith in the hearers. Hence it comes to pass in such times, that
some of those who believe as clearly and firmly as any others, in the
ministrations of those times, can neither give nor receive any satis-
factory evidence of eternal life. This could not be where the true
gospel is preached, unless by knov/n and wilful disobedience. But
farther yet, censorious vis it may appear, it is true, that in the best of
times an)ong those professors, none of them experience that work of
grace which abidingly maintains its ground with unshaken confidence
that they are the cluldren of God and in the way of eternal life They
have their doubts and fears, and do not hold fast the beginning of
their confidence stedfast to the end, as those who are partakers with
Christ. (Heb. 3. 14.) Generally the most dishonest and least en-
lightened have the least trouble about their condition ; and when the
power is greatly abated many can become professors, who could
make no stand in the heat of a revival. And the confidence of many,
not to say the major part, is built on the bare assertions of another.
Their preachers and others tcU thcra that to experience certain ex-
ercises, is convcrsipn ; and en these they build ; and that is about all
they know. " But they, measuring themselves by themselves, and
'•' comparing themselves arnong themselves, are not wise." (2 Cor.
10. 12. '" ' '

In this situation I found tlie churches before I found the everlast-
ing- gospel. There had been a very great and general rcvrval. Tho

OBSERVATIONS. 467

people of different denominations were more or less nnder its influ-
ence. Converts had been numerous and their exercises extraordi-
nary ; convincing and alarming to the beholders, and marvellous in
their nature and appearances ; with which you are not unacquainted.
Tliose amongst us who followed the light of God, ministered in that
revival, and were not held in bondage by the traditions of men, or the
comments of human wisdom, received from time to time, renewed
and increasing light from God, opening their understanding, to un-
derstand the scriptures on one subject or another. Agreement is
Kcntiments became great, though far from perfection ; as that was
not the perfecting ".'ork, but sent before to break in pieces the old
and pre[tare the way for the new. Yet forbearance and fellowship,
among those of different tenets, abounded to an admiration. And
the testimony, or prophecy was, That the day of the Lord, or Mil-
lennium, was at hand, and tliat that revival would never cease until
that day siiould commence.

We began to leaj-n, in contradistinction from all the received ti-a-
ditions, that it is the privilege and the character of a christian, to live
free from sin ; and many aimed to put it into practice, but power
was wanting ; although some got so far as to be almost persuaded,
and on occasions to assert with great boldness, that they had attained
to it. But in a short time, by painful experience, they would find to
the contrary, and in a few days, or perhaps hours, be (I knov/ for one'i
almost in black despair of ever being saved. V/c also begaji to
learn, that the work of God in Christ is an increasing work to the
perfect day ; and that by the true gospel of Clu'ist and in him, tlicrc
is access to the Holy of Holies, and that this access is the privilege
of all true believers. In preaching publicly on these topics, which
I saw as it were through a vail, I have seemed to myself as it were
oa the threshold. But as yet there was no entrance, thoup;h I scarce-
ly knew why ; for though I believed, or ratiier knew the lack was in
me, I found no way to get it removed. And O to be enlarged was
my cry ; and to be delivered from the spirit of bondage again to fear,
and to be freed from all the fetters of sin and darkness v/hich sur-
rounded me — But no escape yet. My distress and pain iiicreased ;
though sometimes I seemed to myself almost ready to be delivered.
We had begun to believe (I can say for one,) that in a true mission
of a minister of Christ, the gospel would be so clear and intelligible,
that all could understand it, and a minister could teach it as correctly
and as readily as a teacher of letters could teach his pupil to say his
lesson. And it was my understanding that I never could be a true
minister of the gospel, until I could stand in such near relation and
communion with Christ, that I coidd minister the gospel in that di-
rect and intelligible clearness, that any one could receive it who
would. In connection with this we also began to believe, that where
the gospel does not flourish, the defect lies primarily and principally
in the ministry. Thus when Jesus had any thing against any of the
churches in Asia, it was pi'imarily charged against the aiigel, or iiii-
nister.

458 FAMILIAR

These, with many other serious truths, we began to icui-n in thsc
day. And we Itibored in sore travail of spirit to get forward. But
many began to find themselves at the end of their journey, until
something farther should he made known. Some traveled from
])lace to place, wherever they could hear of, cr hope to sec, a greater
or deeper work of God than they had yet found. Some beginning
to despair of ever finding salvation, and some using the most vigo-
rous efforts, in a firm and full faith that God svould increase iiis work
and bring on the latter day of glory. The parts where I lived were
visited from a great distance in quest of clearer light ; while during
the time I was in great anxiety to see some of my brethren in the
ininistry, who lived at a distance, to know if they could help me any
farther in the way of God. Li this situation I spent many doleful
nights and sorrowful days ; yet not v.ithout some cheering support
fiom God. Generally, Avhen ministering in the pubhc, I was mea-
surably comfortable, in the bold hope of etenial life, firmly believing-
in the truth of the gospel. But in the intern^ediate times, I com-
monly suffered sore travail, frequently on the borders of despair ; by
which 1 no doubt gained mors? real substance eventually, than if I
had enjoyed more ease and comfort. But the nature of sin I could
not get removed oat of my heart and breast ; it would show itself,
or rather, it m as shown to me, as a separating wall between God and
my soul: That was my plague ; it kept condemnation in sight.

In the mean time rorae were sinking deeper into the flesh, and
settling back into the beggarly elements of the world; while others
were growing bold in their testimony against the flesh and all sin,
ready lo take tlie kingdom of heaven by violence. Bui the day
drew near; and God would not let the people rest, until he had
given tlieni a fair trial for eternal life, and an opportunity to show
themselves. Who were honestly in pursuit of salvation to the spi-
rit, and who loved the fiesh and their own pleasures more than God
and salvation^ And thus it is written; (Mai. 3. 18.) " Tl^.cn shall
'' ye return, and discern between the righteous and the wicked ; be-
" tween him that serveth God and him that serveth him not."

In this situation of things, of which I have given a very short and
general sketch, the everlasting gospel reached us, and soon began to
sever th.c precious from the vile. The spirit, which is for salvation,
began to be clearly distinguished and separated from the flesh, which
is to be destroyed. And honest sou'v vvho did really hunger and
thirst after righteousness, fouJid a safe refuge in the blood and cress
of Christ, white tli&se v.-ho preferred the flesh had a fair and open op-
]?ortunity to retreat. And so it is lo tiiis day. ISIen will stumble at
the cross being disobedient. But the fiiir and equitable privilege of
the gcspel Avill never fail, until all souls have had a fair t)ial, and
made their final choice^ each one for one. For this i-eason it is justly
called the everlasting gospt'l : it niakes finishing work.

This is the gospel which the people called Shahers have roceivcd,
and in which they stand ; and this is the radical difference, between
them aiid all other people, that they believe in Christ as having madt.

OBSERVATIONS. 459

his appearance the second time on earth, and having ag-p.hi found to
himself a body, the church. Their faith and testimony en this
]>oint, arc eagerly contested in the wo)-Id, v/hils on their part they are
willing and desirous to have the matter investigated with all diligence
and honesty, and to let their works be the final test. The testimony
is either true or false ; and the trial of it stands thus, That in it we
are able to keep the power of salvation, in the experience of all who
will receive it. If therefore the testimony be not true, a falsehood
is capable of producing better effects than all the truth on the earth,
and of being the power of God to salvation. For this is the testi-
mony on which the work stands ; it is therefore true. With respect
to the visible fruits, they arc open to the inspection of ail men, as it
is written ; " He shall set up an ensign for the nation." And agLiin ;
" Go through, go through the gates; prepare the way of the peo-
" pie ; cast up, cast up the high way ; gather out the stones: lift up
" a standard for the people." (Isa. 11. 12. and 62. 16.)

"When this gospel appeared to me, and I became acquainted v.ith
it, I found it answered my faith and filled my soul in all things. Bi;t
with it appeared the cross. In it, and in those v, ho bore it, appeared
the holiness of God in a degree beyond any thing which I had ever
seen or heard. And in this I v/as not alone ; others also said the
same ; and I beared the report of it among those v/ho cventuallv re-
jected all for the pleasures of the flesh. My nature also rchcllcd
against tlie cross ; being the same with that of all other men ; En-
mity against God ; because not subject to the law of God, neither
indeed can be. If therefore any possible v/ay could have been de-
vised, or could have existed, one side of the cross, that way woi^ld
liave been chosen. My nature did not love the sword a v/hit better
than the same in others ; but God had in righteous judgment appoint-
ed it to death, or no soul could inherit life. "For whosoever v.ill
" save his life shall lose it ; but whosoever shall lose his life for mv
" sake and the gospel's, the same shall save it." [Mark 8. 25.] The
cry of antichrint, dcln/iion^ deceivers^ and the like, was clamored all
about ; but with me the matter was sciious in the fear of God. I
had read in the scriptures, concerning the work of God in the last
days, that, " None oi' the Avicked shall understand ; but the wise
'^ shall understand ;" [Dan. 12. 10.] and I weighed the matter sober-
ly, fearing lest, if I hastily rejected the testimony of the last and
hnisliing work of God, as that was said to be, I should lose my soul,
being found among those who ai-e wicked and imderstand not. Dost
thou not remember, that I told thee of these things while I was yet
with thee on the road from Fiemingsburg, on the last day we ever
rode together ? Another scripture which took hold on my soul was,
that " Satan is not divided against satan." This testimony was, and
is now, the swiftest witness against satan of any thing which I had
f.ver heard.

.'\nd now the question is ; Didst thou deal thus honestly and care-
fully in the fear of God, v/ith thy own soul, always keepin;c that side
where truth and the example of Ciin:3t had th.c lead, without bring

4ro FAMILIAR

swayed by the desivcs and enjoyments of the flesh ? I tro\v not ;
else thou also liadst been as I am. Dost thou not rcnieniljer tellini?
IKC, on tiiat same day, that then %vast never so con)plctcly swallowed
lip with any man as with Issachor Bates, while he opened the testi-
raony ? And that thou hadst never heaid any thing with which thou
\vast so well pleased, or which so perfectly filled thy soul, as the tes-
timony of the Shakers, until they cair.e on marriage ? that that was
the first thing on which thou didst think them lame ? But that thou
didst not object to that first, but to the doctrine of the resurrection ?
I say, dost thou not remember these things ? Concealment before
the world Bif.y stand a while ; but concealment before God will not
avail.

But with me the point to he settled was, whether I could not, on
the evidence which I had found, venture my soul in the same faith
with those people, were it not for the cross. The answer was una-
voidably in the affirmative ; as it also is with all those who honestly
propound it to their own consciences, after makhig themselves ac-
quainted with the faith. Of course, the next question to be settled
was. Shall I take up my cross, and deny myself and follow Christ,
suffering all the privations against the flesh, w^hich the gospel re-
quires, that I lAiay obtain salvation by the cross, or shall I refuse and
lose my soul and all my labors ? But this question I confess I never
spent the labor to form, as I remember. Salvation was at that time
the uppermost matter in my mirsd, as it had long been. All my
efibits, ailmccins, and every thing railed gospel heretofore, had failed
of producing this eficct, and of aflbrding genuine satisfaction that
it ^ouid be gained. I therefore had not found that peaceable satis-
faction without wavering ; neither had I ever found or conversed
with any one who had it, except partially and with inconstancy,
until the present faith was opened, with the testimony that Christ
had appeared the second time, to make a last and finishing work
with men. This tcstinionyin its opening gave a good and favorable
pi'ospect, wliich continued to increase on farther trial, I therefore,
after mature deliberation, closed in with it, and I do not repent ; h-e-
ing always able to appeal to Cod and my own conscience, that what
I I ave done, I have done in the honesty and integrity of my heart
before God ; and the fruits have been accordingly. " The work of
<' righteousness is peace, and the effect of righteousness, quietness
'*' and assurance for ever." Tiiis is an effect, which nothing but
righteousness, even the righteousness of God can produce, and
which every man inherits according to his progress in the work.

No doubt you still hear more or less of the cry of deception and
wickedness, against this work and this people : and for ought I know,
may be ah active propagator ; (See Reply P. 76, and Address P.
106, 107.) " For as conceniing this sect, w-c know that every where
" it is spoken against." But with every judiciously informed and can-
did mai^, these clamors are'ldle tales, however they may influence
dupch and bigots. (See Letters P. I.) It is a conclusive fact that
iio couibinalion in wickedness, or for wicked works, or deccptious

OBSERVATIONS. 471

ti'orks, can stand together in the open IJg-l.t, and for the inspection
of all civil cliaracters, with a bold and open tcstimcny against all evil^
and contrary to the torrent of corniption iiatiMally prt-vaicnt in the
world, without any other bond than faith ami love. The comliinaticn
therefoi'e, or union xnorc properly which obtains with us, and which
is often objected as an allegation of evil, is an irresistible argument
to the contrary, so long as the rule of Christ is good and safe, ti.at
" By this shall all men know that ye arc my discip.es, if ye have love
" one to another." If this rule could be imitated it coidd prove
nothing; for how should it be known who had the true love and wlio
the counterfeit ? This union is more than can be produced and prac-
tised by any people of a dilTeient faith. I suppose thou art net un-,
mindful that ye tried it in Caneridge and Concord, and could not
affact it. This union which is the efTcct of that faith which is cf
Christ, and tliat love which is the bond of perfectness, the unity cf
the Spirit in the bond of peace, is an ensign visible to all who have
eyes to see. In this can be seen that love which is not in word and in
tongue, but in work and in truth. And as for the secret iniquities^
and impositions of which some talk, who love the world more than
the Father, the refutation is easy, if a serious reply be eligible; If
twocannot walk together except they be agreed, how much more
im])racticable for a numerous society to remain together, unless all
agree in a firm faith of the truth and honesty of tl.e work ? For
who will devote their all, for that which they do ix>t believe is worth
all ? By what law can men be compelled to continue in such a society
against their own faith and choice ? Or who is ignorant enough not
to know, that where wicked deeds are practised, in violation of uuiit
is testified, the whole scheme is evil ? The argument tliercfore is
conclusive, that the union which obtains with us, and though small in
the beginning increases in the progress cf the work, is the unity of
the Spirit in the bond of peace. It therefore remains true, as beibi e
stated, that if this testimony be false, unrighteousness, or a lie, can
produce better fruits than all the righteousness, or truth, en the
earth: it is therefore true and no lie. As for disaffected persors,
those who stumble at the cross, they go away, as it is known, and
carry such reports as tlieir o^n consciences and other influences v.'iil
permit. But such cannot stop the progress of the ti'uth ; few of
them have the hardihood to attach any criminality or error to the faitb:
«jr practice cf the people, except tl.is be criminal, th.at it is ail
against the carnal m.ind Yea, where is the man of ispright deport-
ment, who has made himself accjuaintcd with the people, and vviil
say any evil of them ?

Some indeed have raised heavy objections against the faith in m hich
wo stand, because of the confidence which it umpires ; they c?nnol
cnduse such assurance and boldness in the faith. I was told by a
bold professor in my last discourse v.'ith him, tluit confidence is the
very mark of superstition. I confess however such assertions i-ave
little weight with me, as I have never read, nor received any sucii
inr.tructions through the medium of rcvclaticn, and while I can read

4r3 FAMILIAR

on the contrary in (he scriptures, that we are God's house if \vc hold
fast the coiilidciicc and the rejoicing of the hope firm unto tJic end:
and that we arc made partakers with Christ if we hold the beginning
of our confidence slcdfast to tlie end ; and again, " Let us hold fast
" the profession of our faith without waverin|>- ; for he is faithful that
" promised." (Heb. 3.6, 14. and 10. 23.) If the effect of righte-
ousness be quietness and assurance for ever, it is strange if the eiTcct
of error and superstition be the same, which has always been marked
with mobility and change, because a wrong foundation cannot sup-
port a building. But if this be the promised eftect of righteousnes.s
in the latter days, or time of the gospel, is it not strange that any can
call themselves christians without it I

In the beginning I was warned by my former brethren, against
hearing the Shakers ; as you complain, the peoT3le are warned of
you, and fly from you as from the face of a serpent. But I deter-
mined to be honest ; and told my hearers boldly, that I would follow
the light and the truth where I could find it, and that if these led me
to the Shakers, to the Shakers I would go ; and said also, tha-t if the
Shakers would show me evidence according to the scriptures that
they were right, I would submit ; although I, that is my flesh, was in
opposition all the time. By approaching so near and looking into
their testimony, I was taken, by that which cometh as a snare upon
all the earth. On this account I have suffered reproach and rejec-
tion by my former brethren and connections, even to the violation of
the bonds of natural friendship. (See Address, P. 5.) But as I es-
teem it better to retain the truth, with openness of heart, and in the
light, than to be governed by my own fleshly mind in concealment
from the light, I am not sorry that I made as free with the Shakers
as I did. And notwithstanding that I have been rejectad as an here-
tic by the majority of these Avith whom I formerly had fellowship, as
Paul once was, and on that account have suffered many inconveni-
ences, and the privation of much satisfaction which I would have
found, in seeing them heartily enter the way of life and peace, when
many of them were at the door, I am not yet overcome, nor in
despair of yet seeing God gather a people to his name out of those
societies. Although the present prospect is poor towards the majo-
rity of those who have seen the light of the day, and have closed their
eyes against it, some may yet be found, who being relieved fiom the
fetters of prejudicial o])i>osition, will more deliberately and candidly
provc all things, and finding the work imperfect where they arc, v. ill
eventually s\ibmit, to take up their cross, and suffer shame for the
name of Christ. Besides; The rising generation must have their
day and oft'er of the gosiicl. Notliing of the same nature and extent
could be more grateful to my spirit, than to find those people sensi-
bly and tenderly feeling the ground on which they stand. For I am
still persuaded, that many among them would yet be willing to fol-
low Christ bearing his reproach, were the hindrances taken out of
tlic way. When ! O when will men be wise, and cease to condemn
Avitliout a fair hearing, and to reject at a distance what is unproved I

OBSERVATIONS. 473

Or when will tliey cease to use theii* strongest efTorts (o prevent
others fi'om examining what they have disapproved, vjit/ioiit a fatr
trial ?

The very unfavorable ?.-.id un.qenerous reception whicli the gospel
found among many at first, prevented many ollicrs from a fair litar-
ing. The leaders of my pecple, said God, have caused them to err.
The preachers who had, some of them, promoted the revival with
great industry and zeal, and h.ad looked with earnestness for the coni-
menccrnent of the latter day of glory, were foremost iu the opposi-
tion uiicn it appeared. Many fiist sliall be last. As soon as it was
found tiiat the testimony of Christ ran counter to the core of carnal
<lciight3 and ileshly lusts, the hue an'd cry of deceivers, was raised
against his witnesses ; and^i.ll were warned to keep at a ^fe distance
from them. Preachers soon began to give back from tl>e light wiach
they themselves had received and propagated. I presume thou art
not immindful of the sermon v/hich one of them preached at Cabin-
creek, and afterwards, by my request, at Bethel ; after reading these
words; " Ask ye of the Lord rain in the time of the latter rain ; so
" the Lord sliall make bright clouds, and give them showers of rain,
*' to every one grass in the field." (Zcci-. 10. 1.) In which he stated,
that Christ would come to judgment in his people, and would never
be seen coming in any other manner — that these were tlie clouds in
which he would be seen coming — ^i.hat these v/cre the white horses —
end that Christ would judge the v/orld by the preaching of the gos-
pel and by the power of his Sph'it in the gospel, and no other way — >
and that the day was at hand and the v/ork then commencing. I pre-
sume thou canst also remember, v/hen the same preacher, after l;c
had heard the testimony of th.e kingdom of God, that Christ cosneth
to judge tb.e world in his saints, and that in the kingdorn they do not
marry, went back and in my presence again, preached the old tradi-
tiona'y system which he had cxplcded ! One who had preached in
the blazing light and power of God in the revival, determinately an-
nounced in a general conversation, that he would renounce all the
preaching Vi^hich he had preached for an indefinitely limited time,
perhaps a year or more, time enough to include both those sermons.
For, said he, it has just been preparing the way for the Shakers. And
wh.at was the matter, which put the preacheis into such commotion ?
Why, they that have turned the world upside dov.'n have come hithci-
also. True enough, it was a real preparatory woik in the light and
povv'er of God, for the entrance of his eternal kingdom.

Two more preachers, after a time, (who were present and con-
sented to the aforesaid renunciatifjn,) who had never given the sul;-
ject a fair hearing, having been early in the ojipcsition, and having
found sure enougl:, that the light of the revival opened the way for
ti'sC Shakers, and that many were closing in with the faith, liave givcii
tlicsc an eminent place among their reasons for retreating to their
forn^er ground, as the ever.t showed. " In a few nionthn moie he,
<' (Richavd M'Nemar,) Jol^n Dunlavy and a great many of the ]ic(.-
*• pic Vi'ure cauglit in the act of Shalic-i^nt" — (lor :.s a snare shall

o *

4:74 1?AMILIAR

it come on all thcin that tlwcil on the face of the whole earth. Iluk^
21. 35.) " In one year more Matthew Houston, who had been ron-
<<' verted to our church by the Letters on Atonement, became a Sha-
" kcr also. Arc these things not worthy of notice ? Who can keep
" their eyes from the lic^ht, however mortifying it may be ? On thr
" review of all these things, and more which might be menUoned
'< we were obliged to change our minds." (See R. Marshall arid J.
Thompson, P. 23.) Yea, and it will be more mortifying yet, when
they have to repent and change their minds once more, and avow, that
this wild enthusiasm by which they about confess they were obliged
to change, is of God, to which they have to come or never see salva-
tion, ar,cl that their enmity against the cross and self-denial of Christ*
constituted the real cause of their renunciation of, at least some ci"
tliose doctrines which they now term errors. But who cannot sec
"he disingenuousness of such reasoning? And what is the result?
They have renounced the sentiments which sprung up in the revival
out of the light and power of God, which the people received there-
in; thoy would not be counted enemies to the revival ; but having
lopped ofi" the tender fruit they have lost the substance' — the revival
vv'ith them all is no mCro. It has been on the decline for the most
part, since about the time they and others began to indulge in their
opposition to the Shakers ; or rather declined faster then ; for with.
rnany it had about done its work before. Such revivals cannot go
beyond a limited extent, in that they are weak through the flesh. It:
is now with them, reduced to a shadow or less.

One preacher in a conversation said, he was more afraid of those
three men, meaning three Shakers, than of all the other opposers to
the revival. But if the Shakers be enemies to the revival, and their tes-
timony not true, how comcth it to pass that th.e people who knov; these
things, and also know where the truth is, do not keep the revival ?'
Or is the devil stronger than God ? Or did God send in enemies to
destroy his own work ? Ho%v preposterous is the mind of man ! of
man, while unwilling to submit to the self-denying teachings of the
Spirit, and the cross of Christ ! Are all or any of these people who-
dread the Shakers, christians ? I trow not. Shakers are not built
on so flimsy a foundation as to change their sentiments, or be afraid of
the doctrines, or of the light of any people. Having renounced the
things which may he shaken, to hold fost those which cannot, they
receive a kingdom whic!h cannot be moved.

Had 1, with the rest, dctcrm.ined to serve the fiesh at all adven-
tures, I suppose I couid have fabricated an objection to some articlfc
of my former faiih, affected a conviction, and returned to the dcai''
f:ca of Calvinism in whole or in part. But what would I hjf\'e gained T
I should have been enveloped in darkness and death— Beset with the
distresfiing apprehensions of eternal death ; or sunk into insensibility.
I m.iglil have had the a])probation of the world and of carnal pro-
fessors ; unless the judgment of God had ptirsued me so closely as
to deprive me of that also. For if the light vdiich was in m«
had become darkness, how great would, that darkness have hern L

OBSERVATIONS. .iTi.

Tiut'l could not have enjoyed the cheering approbation of a good
conscience. I could not have said, w/ica I have done, I have done

■for the sake of Chriaty or in simple obedience to God — It would b.avt
been to subserve the purposes and desires of the flesh. I have made
thorough proof of what is called religion, or gospel, in the -woild,
and salvation is not known one side of the faith of Christ in his sccohd
I'.ppearing. ,

Besides; as God deals T^ith people according to their privilege
and the use which they make of it, before the true light was restor-
ed, many had more justification and peace than can be cxiicrienrcd
now, where the true gospel is known and not obeyed. "• The tinier

■" of this ignorance God winked at." " And this is the condemnation,

" that light is come into the world, and men loved tlarkness ratijci

^' than lisrht because their deeds were evil."

SECTION HI.

■The subject co?tti?iued-^ with farther remarks 07i tiic KX'iilnrs cf iltt
Sufierscribed.

Barton ;

I DISPUTE not but that you have received more light, ancl
a better miderstanding of the gospel and its provisions, than people
iiave generally had. You acknowledge the unquestionable privilege
of all who hear the gospel of Christ to believe in him, on the evi-
dence and authority of the gospel, without any previous renovating
■work of the Spirit to enable them, and so to receive of his fulncs's
and grace for grace. But all this liberality true as it is, cannot sliow
■the way of life. You attribute the whole to faith aione^ as its ininie-
fiiate effect; so do they generally who oppoae you. They say by
imputation, impartation, or application. These terms and their con-
nections you justly reject. You have also undertaken to show what
that faith is by which a man becomes a christian ; and when it is all
said, it is a mei'^ moralizing theoiy, by which some would be afi'cct-
■ed, if %vell narrated, and some not, like the other systems. Accord-
ingly, with but a little discernment, you may find numbers w iio be-
lieve these statements as firmly and heartily as you, and yet feel no
iife of Christ, because the real grounds of Christianity are wanting.
" By faith," you -say, " in the blood of Jesus, is not merely to bc-
"• lieve that he died on Calvary — We must know the designs of the
" death of Jesus, before we can be rightly affected by it. To be-
" lieve therefore in the blood of Jesus, i«, to believe in the designs of
•*' it as well as that it was shed — That the law is abolished — the new-
*' testament, with all its fulness, introduced and confirmed to every
" creature — the resurrection pi'ocured — the dark veil between earth
* and heaven torn a^Yay — Heaven opened — life and immortality

4.76 ~ FAMILIAR

" l>foug]it to U|;Iit — and the love of God to sinners displayed/' (A(,i ■
dress, P. 53, 57.) And what is there in all tliis, difi'crcut frcsTi cal-
viiiisiT), except as to the extent of tiie jiew testament ? Thns men
liave been for centuries, fabricating systems, to f.';et the hearts of man-
kind affected, tb.at they may be saved v.'ithout living the life of Christ,
"who left us an example and said, Folloiu me.

But you add a litdc after; (P. 58.) " From this -we see the natural
'^ connection betv.'ecn faith in the blood of Jesus Christ and sanclifi-
*' cation, redemption, See." Perhaps you see the connection, as
plainly as calvitiists see it between the imputed righteoii.sncss of
Christ and the justification of the elect. But I confess I see no per-
fect connection in either plan; In the calvinistic, because thcr-e is
neither scripture nor reason to support it ; in yours, hccav.sc you
have left out amain link in the chain which i? taught in the scriptures,
that of doing the '■d'/ll cJ'God, or following Christ who hath left us an
example t!iat we should follow his steps. I know that souls are jus-
tified, sanctified, and finally saved by or through faith, and never with-
out it ; but not as the proximate cause ; the inimediute, procuring
cause of justification, sanctincation, and whole salvation, is obedience.
" Ye have purified your souls in obeying the truth.'! " And being
" made perfect he became the author of eternal salvation to all thejn
" that obeyliim." Atid this view of the subject by no means v/cak-
ens the efScacy of faith, or delegates from its honor. It is the sprir g;
to that obedience by v.'hich men please God. " But without faith it
" is imjKjssibIc to please him ; for lie that cometh to Gcd must be-
*' lieve that he is, and that he is a rewarder of them that diligently seek
'• him." But without obedience faith can jus cify none. " But wilt
" thou know, O vain man, that faith without works is dead ? — Ve see
'' then how that by works a man is justified and net by faith only,"
or without works. " For as the body without the Spirit is dead, so
» faith without works is dead also." (Jam. 2. 20, 24, 26.) This wit-
ness is true ; so that faith can no more justify, or sanctify, without its
soul, that is, works, t]ian a dead body can Ii^ e, and perform th.e ac-
tions of life, without its spirit.

But you have added ; (Ibid.) " I am far from tliinking that every
*' one must have a view of all these designs of his blood, before
they can be cliristians. Some, in the death of Jesus, may only dis-
cover the love of God to sinnersj, and by this be encouraged to trtist
in him." But h.ow do they discover this ? Simply by believing the
report of it in tiie word, or by preaching ? for faith cometh by hear-
ing. Then what is the reason that all those who unhesitatingly be-
lieve this report, " That God hath commerided his love toward us m
" that while we were yet sinners Christ died for us," are not oiais-
tians, justified and sanclifitd ? But many of these, I conclude tliou
knowest, have no more living Christianity thi:n the (Icviis who believe
and trciuble. You will j.-erliaps say they do not believe aright, or i;^
the spirit, or with all tiie heart. But they believe according to the
testimony, or they believe what they have heard, and t;n your own
avowed pian, this is all you carv ask ; but yet many of them knoy.*

OBSEKVATiONS. 47 7

tlicir souls are !iot s.ifc. Now resolve the doubt. lint I presume
you are not unaware, that sometliing more than faith is neccysary ;
thoutrh you are not able to tell what, more than I was before I fomsd
the everlasting gospel, unless you would approach siill nearer to llic
Shakers. These things are written in great fieedom but in reiii
fricndsi'.ip.

But you have introduced a comparison; (ibid.) " A lather pro-
'• vides plenjfuliy for a iart^c family of children. Some of them
" may know the means by which the father got the provisioiiS —
" others may not so well know, and the youngest may scarcely know
" any thing more than that the father's love provided these things.
" Yet they all eat and thrive without quarreling about the m.eans Ijy
" which the provisions were obtained." And you mig'it have ad-
ded, that they eat and thrive just as well, witliout kncwi;.g, at least
when young, whether the father's love pro\idcd these things, or
whether the earth produced them spontaneously, or whether they
came some other way. Thus by your own simile, if a good one,
your plan of faith has tapered out tp a roixx xo point. And let
me honestly admonish you to look out, that all your labors in re-
ligion do not erid there.

In all your writings you have r.ot once oper.cd, if named p.t all,
the real grom-.d of justification, or that in which th.e life ,of Christi-
anity consij-ts, clearly to the understanding. For the gospel is
preached to natural men, tp sinners, and tliey are to believe before
they can be justified : this is your avowed plan, and it is a true one.
It is therefore necessary that the proper and immediate ground of
justification be made plain to the physical man. In plain terms ; you
have never shown the cross of Christ. I do not mean that wooden,
Roman cross, on which his animal body was cniciiied by wicked and
cruel men. But yon have not shov/n how he died to sin ; for that
was his death, according to Paul ; and what is that ci'oss which be-
lievers in him have to bear daily, (not if perchance they meet v.itli
it,) else cannot be his disciples — a cross daily : " If any man will
?' come after me, let him deny himself, and take up his cross dcdl-j^
. " and follow me." '• And whosoever doth not bear his cross a?:d
" come after mc^ cannct be my disciple." [Luke 9. 23, and 14. 27.]
What is that self-denial? Is it practical, or merely scntlmenlal?
Now tlicse v.'ords of Christ have a meaning, and no doubt an impor-
tant one. If therefore the Shakers put a wrong construction on
these and such like sayings, they who have the truth ought to open
to the understanding of the ])eople, what is that daily cross, and wliat
that self-denial in which believers follow Christ, and by which they
are distinguished from all the world : for it is irresistibly true, accord-
ing to the above, and such like sayings, that they wh.o deny themselves
;ind follow Christ, bearing his cross, are exclusively his disciples.

You will perhaps say, that your writings are not on this subject,
they ought not therefore to be expected to open it. But in treating
on liiC doctrine of justification, or atonement, it is as preposterous to
leave cut this, which Christ makes the very essence of religion, as

478 FAMILIAR

iov tb,c scriptures to ric^xr once have named the impuiation of tht
lightcousness of Christ to believers, if that were the efficient cause
or grounds of their justification. But,

As you ha^c never taken the true ground of justification ; conse-
quently, you Jiave no where exhibited in your writings, the character
of a real christian. " Whosoever is born of God doth not commit
" sin ; for his seed remaineth in him : and he cannot sin because he
■*' is born of God. In this the children of God are manifest and tlie
" children of the devil." Dost thou not remember, that ten or twelve
years ago, a number of you acknowledged, on that very principle,
that ye were not christians ? What has become of that matter now ?
Would such an open acknowledgment of the simple truth of the holy
scriptures, approach too near to the Shakers? But let truth, be
truth, lead where it may — it will not lead from God.

It is indeed not to be expected of one who hath not traveled on that
ground, to describe in clear colors, without a scruple, the genuine
character of a christian, or to lay open the way to come to that mai-k.
None, abstractedly from the faith of Christ in his second appearing,
can direct inquiring souls in the way of eternal life. Neither can
they find out the reason of their incapability, else it could be alleviat-
ed. The instances, occasional or numerous, of some v/ho meet with
what is called conversion, under such ministrations, are no proof of
their having the true gospel, but the contrary, for if they had it
they could teach it to others with such clearness that no soul, who
heard them, would fail through ignorance or inability, to find the
treasure of salvation. For what a man hatli he can minister toothers.
" Freely ye have received freely give.''' And the way which a man
knowcth, he can tell to another. If therefore those^people or church-
es had the true gospel, or had they come in by Christ the door, they
could open the door and show it to others, so fully that there would
be no difficulty on that ground : all could get in who would, on the
.terms of forsaking all for Christ. For all tiaie ministers of Christ
have entered in at the door, and have the key of the kingdom of hea-
ven, and can i-eadily open to those who come The key of the king-
dom is not gold nor silver, but the knowledge of Christ and the w^ay
of salvation through him. To have the key of the kingdom therefore,
is to have the understanding of the gospel. If Christ is the door,
according to the scriptures, and the church the house, every mem~
ber of the church must know how to get in ; and those members
\vho cannot inform those who would come, with such clearness, that
they can enter without uncertainty or doubt, neither know what
Cliiist is nor where he dwells. This however is not intended to
deny, that many people, who have not received this ii-iith, have had
udcgiee of the power of God, more or less, and have kept it as
long and as honestly as they knew hov.^, and have therein been accept--
ed of God, and kept until the day of the perfect gospel — " Kept by
" the power of God through faith unto salvation ready to be reveal-
*' cd in the last time." And with these it has often occurred tliat the
Same degree of faith and hcncstv h?.s been communicated ficni ositj

^ OBSERVATIONS. 479

to another, and improved with great zeal and fervent labor, to great
extent, and according to their devotion to God in obedience, accord-
ingly has been their prosperity and blessedness. Here is some-
thing more than faith alone ; and yet for the v.ant of receiving and
cultivating the perfect gospel, it cannot extend beyond a very limited
boundary, nor keep vvhereto it hath obtained. Thus all such revi-
vals run through.

It would appear from some parts of your Address, that you utterly
discard the idea of christians' behig unwaveringly established in the
Correctness of their sentiments, or the rectitude of their faith. But
if you would look for a moment where the charge fiills, you would
probably reflect seriously on renouncing your present views on t'uit
subject. The charge of uncertainty must fall, not on human imper-
fection, or fallibility, which is exhibited to the view of the public as
unavoidable, and thus becomes the protector and fosterer of uncer-
tainty and unrighteousness, divisions and heresies — but on the gospel
— but on Christ the author of it — but on God Avho sent him. Ac-
cordingly you have said; " Upon the rectitude of my faith and prac-
" tice my eternal interests depend." (yVddress, P. 5.) And doth
God require rectitude of you with such exactness that your eternal
interests depend on it, in matters of which you have no way to be
certain ? Doth it surpass the power and promise of the Father and
of the Son, who both dwell with the true believer, to make him cer-
tain, infallibly certain of the rectitude of his faith and practice ? Or
shall I reverse the question and ask. Is it consistent with tlie truth
and other perfections of Deity, to leave a faithful honest believer
(and none else deserve the name of christian,) i'l any uncertaintv
about the rectitude of the way in whicli lie walks, or his faith and
practice, after the umeserved promises which he hath made ? " This
" then is the message which we liave heard of hira, and declare to
" you, that God is light, and in him is no darkness at all. If we say
" that wc have fellowship with him, and walk in darkness, v/c lie, and
" do not the truth : but if we walk in the light, as he is in the light,
" we have fellowship one with another, and the blood of Jesus Christ
" his Son cleanseth us from all sin." (1 Jno. I. 5, 6, 7.) They tiien
are christians, and none else, v/ho walk in the light as he is in the
light. " I am the light of the world ; he that follovsreth me shall net
" walk in darkness, but shall have the light of life." (Jno. 8. 12.)
So that the confidence of a christian, as to the rectitude of his sen-
timents, or more properly of his faith and practice, is the fruit of the
light, the truth and the infallibility of God and of Christ, and net cf
any perfection, fallibility, or infallibility, of the creature. But to all
who follow Christ, his Spirit and his premise conhrm tiicm in infal-
lible certainty. Every man therefore, who is uncertain whether his
faith and practice are of the true faith of Christ, is in possession of
full proof that they are not — that he is not a christian.

Indeed it is no far-fetched inference from your writings, that prac-
tical Christianity, or union with Christ, hath no effect or influence to-
-.var'is C3tab!ishuig the heart in a good th.ing ; " Being well convinc-

430 FAMILIAR

<>■ ed," you rsay, " of the frdlibility cf n^ortals— sccirg- (l.c fiiictr.a-
" lions uf great ai.c! good men amongst us IVom system to system,
" and theii revtiting to the relinquished system — vie\virjg the
<' c<;nfidence cf every sect in the rectitude of their doctrines, r.nd all
'« believing' and declaring tliey are honest—heai'ing every party pro-
"• nouncing us wrong, aud joining their general voice against i;s —
'• t^v.-: icg tiiese things I determined to re-examine ray views of tlie
" go.speh" (Address, P. 4, 5.) 1 have nothing to object against re-
peated examinations and searchings after truth, imtii it is found to
iuli satisfaction, proving all things and holding fast that vvliich is good.
But sui eiy in these slateraents you make no account of th? infallible
truth of the gospel, (but measure all by the fallibility of mortals.)
i,oi' of the promise of Christ to his people, that the liolv Spirit
should abide v.ith them for ever, and guide them into all truth.
*>• And I will pray the Father, and he shall give you another com.-
" i'orter that he may abide v/ith you for kver." " Ilowbeit wlicn
" I'.e, the Spirit of truth is come, he shall guide you b-Ao all truth'''' —
" He shall teach you all things."' (Jno. 14. 16, 26, and 16. 13.) You
might think it disingenuous (and I do not desire to say any thing dis-
ingenuous or unkind,) to compare you and your great and good men
to the heathen philosophers and other moralists, ever revolving and
never able to come to a permanent standard, or to th.ose silly women
and these who lead them captive, all laden with sins, and led away
of divers lusts, ever learning and never able to come to tl:e know-
ledge of the truth. (2 Tim. 3. 6, 7.) But wherein do ye differ from
ti-em } But let th» truth appear. You have not shifted your ground
so overtly as some others ; you hayc aflected a more steady perseve-
rance; bat you acknowledge those fluctuating, unstable spirits as'
breliirenand as christians, as ,g-7T«2r and f;-90f/ men, and more than
implicitly patronise instability in the gospel.

" JJut,'' you say, *' great and good men have dilTcred." (Ibid.)
And h.ow shall v/e prove that great and good men have differed in the
iaith and practice of the gospel ? By tl;.e same rule by which we
Can prove that the scriptures arc a lie, "Which inform ViS, that with
great and good men, (if such are christians,) at least in the true
chvirch of Christ, There is one body, (not two ditlcring,) a;-,d one
Spirit, (not two di Bering.) even as they are called in one hope of
their calling ; one Lord, (not two competitors,) one faith, (not two in
opposition,) one bapiissr, (not tw^o,) being ail baptized by that one Spi-
rit ir;to one body, one God and Father of all, who is above all, and'
through all, and in them all. [Eph, 4. 4, 5, 6. 1 Cor 12. 13.] But
not .'nany wise men after the flesh, not n-.any migh.ty, not many noble
arc called. [_ 1 Cor. 1. 26.3 But you add, " Therefore from the Bi-
" b";e I wish to draw my sentiments, and by the Bible to have ihcm
" judged." [Ibid.] The same so\irce from which these great and
g',od men v.iio differ, say they draw theirs, and to which they appeal
as the judge or test of their seniimcnts. Therefore the Bible is ci-
ther not tlic proper guide of christians, (not denying its usefuh\css in
the hands of the men of God, in subordination to the tru;- rjcide, .n->

OBSERVATIONS. 481

being '.vriltsn by tho ir.fluence of the same Spirit,'^ or none of you,
who thus differ among yom-sei\ es, are christians indeed. And indeeci
ii must be a poor guide, when great and good men cannot agiee in
the purport of its instructions.

It may be asked if these things are so, how arc we to know who
are rigiit, seeing all' are so corikiei.t ? I answer; Fnxl what the
true church is, and you will be at no loss to know where it is, and of
whom it is constituted. Ti;e knowledge of the trutii is not "to be
obtained unless in that church, or issuing fronj it, which is the house,
of God, the ground and pillar of the truth. The law gocth forth of
Zion and the word of the Lord from Jerusalem. But to bring the.
Blatter nearer to the popular understanding ; The rule of Christ is
always good ; By their fruits ye s'sall know them. But it is a mis-
take to suppose that proltssors are all confident of the rectitude of
their faith and practice ; although it woidd be imputing wilful error
to any people, to suppose they do not believe their systematic tenets to
be the best they know. Yet few, very few, have I found put to the ti ia!,.
in thirty years, (for about that long I have been observing profess-
ors,) who without a scruple, will assert their certainty c;f eternal life
from day to day. I am not sure tliat I ever found or.e out of the pre-
gent faith, (and these have seldom an occasion, tiieir faith and works
are their witness,) except those who do it through ambition. Some
say the Roman Catiiolics are confideiit ; and they are alledged as a
proof, that clear confidence is not the attendant of the true church,
or at least no evidence. I doubt nbtbut they assart that salvation is
not known out of the Catholic church: But I have not found one,
nor heard of one in late days, asserting that he or the other members
are christians in the present tense. Ar.d weie it not that their fiuits
testify too plainly, that they arCj at least in part, the people who lave
the form and deny the power, they iiavc in many respects, a better
claim to being thetrue church than any who have separated from
them. Cut what is form and correct sentiments without fi'uit to ho-
liness ? Such people are no stumble to an honest man, after hearing
what the truth is.

This is a convenient place to introduce the notice of another error,
■which is eminently marked, not only throughout your writings, hut in
most, if not all the denominations of the chiistian world. It is this ;
That they who heard the apostles preach, and believed, were then
born of God, and christians in the full sense of the word. This opi-
nion is the source of much ttii chief. For men read in the scripture?,
of these people who were cslled by the gospel, among whom were
yet many evil things; and concluding that these were christians, it is
an easy inference, that people in these days may -be christians also,
although corrupted in the same manner. Whereas with a modeiate
attention to the scriptures, and a just conception of the gospel, it is
iwt difficult to learn, that when they believed they were cnlv entering
int« the work of being burn as^^ain, to the effectuatif n of wh rh they
had to attain by denying self, bearing the cross aid following Christ
m the rcgcncr?.tioc. They then took en them the yoke or cross of

? 3

482 FAMILIAR

Christ, and began to learn of him, and in proportion, to find rest fbir
their souls; and were supported by the power and gills of the Hoiy
Spirit, as many as were found faithful, which jrotected them, and
elevated them above all opposition, that they migiit not be overccnie,,
but according to promise, have strength equal to their day, in tl ft
time of heavy and bloody persecution. As many therefore as were
simply honest and faithful, although they had not airivcd to that stage
%vhich is called the being born of God, in which there is ccnipicta
and perpetual power over all sin in nature and works, were owi;ed of
Christ as his disciples, and were properly in him thus far. And txt-
withstanding that many wrongs and improprieties might be lound
■with them, while as yet their corruptions were not purged out in a
perfect obedience to the truth, they were treated in forbearance, w ith
suitable admonitions and reproofs, until by time and experience tl.ey
ceased to do evil, and learned to do well ; until they were caj.able o€
becoming, in full order, living members of the one living body.

But that they were not all born of God who had believed and were
gathered into churches, is evident from many considerations. The
apostle James hath written the main part of his epiatle, to |)rove to
liis hearers that they were not justified christians, with all their faith,-
because they had not works. The Galatians to wliom Paul wrote,
■with all their zeal and swift running in the beghining of tfeir faith^
were in danger of returning to Judaism, or to the beggarly elements
of the world. And he tells the Corinthians in plain teimsthat they
-were, yet carnal, and that he could not speak to thenv as to spiritual
but as to carnal. Now they who are carnal aad not spiritual, are nut
born of the Spirit — they are not in Christ in the full sense of the
word— they are not new creatures, old things havhrg passed awjjy
and all tilings having become new, and all things of God, as he teils
those same Corinthians is the case with those who are in Chiist ; for
carnality is not of God — they are under the power of death, For, to
be carnally niinded is death. [Ro. 8. 6.] It is not however to he un-
derstood, that they were called carnal who bore a faitlilul cress
against ail carnality from the beginning, or who came to it in hoinest
simplicity. But these Corinthians had not yet arrived to that sim-
plicity. They were therefore carnal and walked as men, not as
christians, [l Cor. 3. 1, 2, 3.j

It is indeed preposterous enough to imagine that they were bom
of God, who lived in such divisions and other disorders, and fell so
far short of that order and power of the true church, which he
taught to them and others ; and who also had fornication aaiong thein
of the most aggravated kind, That one should have his father's wife,
and that publicly known, and there was not as much Christianity
among them all- as could exterminate that evil, and Mith it all, they*
■were not humblvd, but puffed up. Ard yet in our days, tlese are
accounted a chui ca of the true saints of God, born of the Spirit, and
esteemed as patterns for believers. Notwithstanding there were
many, and perhaps some even at Corinth, who bore a full and faith-
ful cross against the flesh and ail evil, walkiiig in the simple Spirk

OBSERVATIONS. 485

■of the tjDSpel; who were the church in the true sense of the word in
that day ; with whom they who were carnal and walked as men
could not keep full fellowship, but were the outer court, or worldly
sanctuary, to whom the enemy had access, to keep up divisions and
promote the practice of living after the flesh, as most acceptable to
human nature, to the utter oveithrow of genuine Christianity in that
day. Accordingly, anti-christ is of the world, but went out from the
church, that is, from among the faithful. " Little children, it is the
" last lime : and as ye lia-ve heard that anti-christ shall come, even
" now are there many anti-christs ; whereby we know that it is the
" !?.st time. 'I'hey went out from us, but they were not of us; for
*' if they had been of us, they would no doubt have continued with
*^ us : but they went out that they might be made manifest that they
♦* were not ail of us." " Tliey are of the world, therefore speak they
" of the world, and the world heareth them." [l Jno. 2. 18, 19.
and 4. 5.1

This view of the subject shows why the apostles dealt with the
people as they did, in all long suffering and forbearance; Warning
every man, and teaching every man in all wisdom, that they might
present eveiy man perfect in Christ Jesus — that if by any means
they might hold all those who believed, or as many as possible, to
the simplicity of the gospel, until they should gain the point of sal-
vation, or power overall sin, and not be carried away v»ith the spirit
of the world, which is anti-christ, as it exists in professors. Accord-
ingly, they were reminded of that to which they were called by the
gospel ; " To put ofl", conceiTiing the former conversation, the old
" man which is corrupt according to the deceitful lusts^ and to be
renewed in the spirit of their minds ; and to put on the new man
who is created in righteousness and true holiness, and thjis to become
new inall respects.

One other subject I must notice in this place. It becomes neces-
sary, according to the testimony of the denominations, who have not
the fiith that Christ has come the second time, to leave their present
standing and receive a different faith. Their testimony is that the
day of the Lord is to come ; and with many of them it is, or has been,
that it is at hand ; consequently, they are not in it, but, on the contra-
ry, if they desire to see one of the days of the Son of man, they
cannot see it without a change. For the introduction of the day of
the Lord must produce a change in all v/ho receive him ; because if
they had the same faith and the same understanding of things before
as after, they would have already, all things pertaining to that day,
but the practice, which they might at any time commence. But this
they know is not the case ; they know not what the v/ork of that day
is ; for of that day and hour knoweth no man before its commence-
ment, and how should he perform its duties ? The people of each
denomination have the perfect gospel and power of salvation, or they
have not. Those who have, bring forth the fruits heretofore stated
in different places ; and may increase on the same ground ; and
those who have not, are subjected to the indispensable necessity of

4U FAMiLi/a<

moving forward to perfection, or cf perisl.ing witl^oiit. For God
will finalJy accept cf nothing short of perfeclion; Ec ye tlxjcloie
perfect even a^ your Jr^'alher in heaven is peifect.

The alarniiiig apprehension, therefore, of ii.novation, which systc-
inatics and loiniaiists so much chead, ar.d against which tl;cy watch
with so much assi<h.iity, is an iiisidioi.s U!i\!ipcr cf ti-e ti.icne of Ciod,
and an 'enemy to the coming of jthe Loid. ^V■ithol•,t cuch innova-
tion how should Ih.eie ever be any recovery froni the darkness of any
formal cr ai^ti^chiistiaii religion ? But it is conciusiveiy evident, tiiat
tiiey v/ho leytify that the day of theLoicl, or latter day cf gioiy is at
hand, are conscious, tViat it iiath not yet ccme, at least to thtm. Yet
this is no pioof that they are not moved by the Spirit of (jod in their
testimony. God sent John to baptize and to preach, sayii.g, Repent
for the kingdom of heaven is at hand. Yet John was not tl^en in it ;
for the least in the kij gdi.n-, or gespel chinch, v.as grcatei than he.
Bi!t such a testimony psoves ti;at those who bear it have net the thing
in possession; accoiding theiefuie to their own testimony, the woili
in which ihey stand must cease and give place to that whitli is greater.
Thus Joh.n honestly coi f.ssed the ground on which f^e stood and the
natu! s of liis mission. " And he confessed, and denied not ; Lut con-
<' fesstd, I an) not the Chiist." '' Ke must increase but I must de-
" crease." (^Jno. 1. 20. and 3. 30.] Dost thou not remember tie
time, when on a certain morning, at the time of writii^.g The laat will
and testmnerci, of the Spiingfield pvc-shytery, cne of the brethren,
being in a peculiar operation of the Spirit, exclaimed, in th.y house,
Ho ! this is not the Christ ! It is only John the baptist 1 relating to a
greater work to come. For thougi) Chiist was ti.cn amongst us, wei
knew him not in the work of full redemption. . '

But as well might John and his disciples have rejected the testi-
mony of Jesus, and have said, Vv'e have the trutli, ai,d stand in the
true testimony of Gccl, (ai,d so they did, for it was tuie as far as it
wents^ as they wiio have received a measure of light from God, to
let them kiiow that t];e day of the Lord is at hand, and that God is
about to restore tire puie work of the gospel on the eaith, can n.ain-
tain tlsat they aie in the true a;^.d peifcct wtiy. They may plead that
they l)a-e evidently haJ the power cf God among them : but that is
no proof, as already shown, that they are in tl^.e perfect way, or lave
that v>-ork which is competeirt tf) salvation. For Jolm had the power
r,f God with him ; he was a Ijurning and sijning liglit, but he was not
the true light : he was smt to licar witness of that light. 'J bus after
the apostary had jisd its day, and had be^un to veige towaids a close,
God raised up many witnesses in the Spirit of the apostles, as John
had once tome in the Spiiit of Eliss, ail testifying that the kingdom
ii at hand. And in the nridat of tliis testimony the kingdom appear-
ed. But as John said, He mii^t increase, but I must decrease, so has
Ir been with t],em in part, atid stil! coi^tinues to be.

But as the first appearing of Christ was to be mad* among the
Jews only, the Gentiics having not yc-t been invited to salvation, <.riO
pvincipal forerunner was sufficient; whereas the aecond, or last, ap-

OBSERVATIONS. 4<'5

pearing to those who look for him, being to incuide the face of tl;e
whole earth, it becomes necessary that a testimony of tlie same kind,
be sent forward from time to time, and in (Uvers places, to j.icpa.c
the way of the Lord — to wake the people up to »;.'me care ai.ci ic*; i-
ing after salvation, that they ir.ay be in expectation of tlie coiluiv^ t;f
the Lord. But as with the teslirnor.y of Johji, so with that of aii ti.e
rest. It acconiplisl'.ed the work wliich it was sent to do, and, in a
while, ceased; and those who would not receive ti,e testiniuiiv oi"
Jesus perished, their standing; for a time in the light and truth of
God, sent by John, notwithstaiiduig;. So it is with aii the subjects of
the preparatory v/ork of God in tiiis day of Christ wij-jh has now
opened; all those wlio reject the testimcr.y of Christ iii his second
appearing, soon lose their power, and become fornral asul eaithiv,
scatter and diside, a;id sliow in ail res[-<ects, that nolv, iths'andiug thty
have had a day of the mighty power of God, they have fir.ished tiieir
work and dons all they c.in d'> on t'nat gound ;. and that if ever tr.e
subjects of that day of power /Vvouid fiiid salvation, it behooves tiicm
to leave the giound v/hereon they stand, and advance into the pci feet
work; like John to decrease, and be superseded by that kiuj^do.u
which is superior, perfect and everiasting.

An urgent argvjment among the people some years ago was. Stay
where you are and get rsio;^ — stay where you are and get nur.e ; as
if more could be had without advanciiig. i stayed there until I had
gotten all I could get;, or s?.vv any prospect of getting, and have never
seen any one gain any thing by staying there pjist the time. Svuh
was the language of t/;e Jews as if they had said; Stay where you
are; Go not after this inr.ovator. We k;xw that God spake to P.I(7-
ses ; but as for this fellow, v,e know not whence he is. True enough ;
God spake to Moses ; and by I^ioses taugl:t that ar.cther should su-
persede him. '» A prophet shall the Lord your God raise up vnto
" you of your brethren, like uiito me; him shall ye hear." [Acts 7.
n7.J So might the disciples of John have said ; "V^'e know that God
sent John, let u.s hold fast to him. True, God sent John, and by
him taught that a greater than he should come after him, to whom
he mast yield. So may the society of the Fi lends say, Let us stay
where Wvi are. We know that God spake l?y Fox, but as for this
Anna Lee, or he-r f^llowars we know not whence they are. True
enough ; God spake by Fox, and by Fox tanglit that the kingdom
was at hand; of course that he had it ^t, and therefore must be su-
perseded. Accordingly this testimony of Fox, having done its work,
ceased— the Frieixls ha'e not their fcrmer power. So mav the Me-
thodists sav ; Let VIS stay where we are. We knov/ that God spake
by John Wesley ; haras for these Shakers, we know not whence
they are. True; God spake by Wesley, and by Wesley foretold,
cr signified, a greater and deeper wo-k than was in his days, or ever
had been: for which he w.is no doubt sent to prepare the way, hi!t
not to build it up. it therefore behooves them also, if they would be
saved, to be superseded. For it is manifest they have not the king-
uo;r) ; their day of pov.'ov is too unst.'ibh^ and fleeting. So may the

486 FAMILIAR

people of the late revival say, Let us stay where we are, and get
more. We know that God spake Ijy his Spirit in the revival, and is
not that enough ? but as for those who tell us that Christ has come
tiie second time, we know not what to make of them, we do not see
him. True ; God spake by his Spirit in the revival, and by that
Spirit he said, 'J'hat his everlasting kingdom was at hand; and also,
That that revival would never cease until the latter day of glory should
commence. But the revival is gone. The people who were the
subjects of it, have no more the spirit and power which they once
had, as many as have rejected the testimony of Christ in his second
appearing : little if any, is among them all. Now that revival was
either false and no work of God, (for it could not be a tiiie work and
its testimony false, because a good tree cannot bring forth evil fruit,)
or the work wliich entered at the latter part of it, and which claims
the character of tlie everlasting kingdom, is true. But the revival
carried such convincing marks of the work of God, that almost all
who believe in Christianity as being a living work of God, claim the
honor of acknowledging the revival ; even those who have turned
away from it, to escape the cross which was found in the fulfilment
of its testimony. Its testimony therefore, that the latter day of glory
would be introduced before it closed, is also true.

This work differs from all those which have preceded as forerun-
ners, in this amongst other things ; that whereas they have testified
that the kingdom is to come, and therefore, according to their own
tcsiimony, must cease, and give^place to it, on its appearing ; the
present work testifies, that the kingdom has commenced, and that
this is it ; and therefore according to its own testimony, seconded by
others, ought to stand for ever. Accordingly it has outlived all those
revivals and testimonies wliich have preceded and testified of it ; for
though they keep some form, or shadow, they lose the power. And
this is not all ; God will yet send the s;.me Spirit of Elias, or rather
of the apostles, to wake up the people, and njake farther preparation
for the work a:-d testimony of the everlasting kingdom, which has
entered on the earth for the salvation of souls. " But now he hath
" i)iomised saying, Yet once more I shake not the earth only, but
« also heaven. And this word, Yet once mote, signifieth the remov-
" ing of those things that are shaken, as of things that are made, that
" those things which cannot be shaken may remain." The day is
come ; and God hath begun to remove the things which may be
shaken, as things which are made by the contrivance and wisdom of
men, that the work of the kingdom, which shaketh all things and
cannot itself be shaken, may remain. " Wherefore, wc receiving a
" kingdom which cannot be moved, let us have grace, whereby we
" may serve God acceptably, with reverence and go<llyfear: for our
« God is a consuming fire." [Heb. l^, 26, to 29.]

OBSERVATIONS. U7

SJECTION IV.

Farther obse-rvatitms and corrections ; together VJith sundry matieV'S
fiertaining to the revelation of Christ in his everlasting kingdom.

Bartoi? ;

I NOW come to consider those parts of your vvtitings, -which
immediately respect the faith of Christ in his second appearing, or
the faith of the people called Shakers. And on your own principles,
you cannot count it ungenerous, if I point out some of the same
evils in you, of which you so heavily complain in others, and require
you to prove by the scriptures, that our tenets are wrong-, before you
condemn them and reproach us as the degenerate sons of the pope of
Rome. We are, it is true, charged with claiming infallibility, because
we maintain, (as the only prete:a for such allegation with which I am
acquainted,) that God hath opened and confirmed in Christ, the everlast-
ing gospel, which is his perfect work, and infallibly saves from sin and
ruin, all who keep it, and that in keeping this gospel we are saved from
sin and all criminal or dangerous error, and that God hath made this
gospel known to us, for tho use of all men who are willing to be
saved. If maintaining this gospel be to claim infallibility, we sliall
not repel the charge. We will bear the censures of men, rather
than deny the work of God.

You complain of a flood of opposition poured forth against you,
and yet pouring. And if you bore it in the simple defence of the
truth, without endeavoring to choak it in yourself, or to disguise and
pervert it in others, I would compassionate your distress ; but as \ou
do the same things of which you complain, your calamity is not so
pitiable. I intend therefore to deal freely with your publications, on
those points which I shall notice in them, and with yourself, as a
professed christian, even as freely as you did with another, not with-
out reason, when you said, " Heaven knows you are wrong." I deal
thus freely, purely for the sake of uncovering the truth, in those
matters which ought to be known, for the information of those who
seek the truth, and not instigated from the beginning, with any san-
guine expectations that it would be of any benefit to you, or to many
of your present adherents. For as it is written ; " Israel hath not
" obtained that which he seeketh for ; but the election hath obtained
" it, and the rest were blinded to this day ;" so the people in the
revival have not obtained that kingdom which they expected, hut
the election hath obtained it, and the rest were blinded to this day.
Yet it is not wrong to provoke them to jealousy ; that if by any
means we might save some of them.

You say you have no interest in being wrong, (Address P. 5.) But
if you have no interest in being wrong, we more so. We know
f^odliness hath promise of this life, as well as that which is to come ;
but we do not know, that it indulges in fleshly lusts and gralifica-
dons, lawful or unlawful, the rejecting of which is the cause of our

4SS OF THE EEVELATtON

heaviest: oppositions, and the central barrier in the way of general
appvobatioji. But if we are right, you have an interest in being
wi-ons;- — .An inteicst, for which many have labored haid, at the ex-
pense of beirg- v.icr.g ard niissirg the point en v\'hich their eternal
i!ner?sts dcpi'iid — an interest, for which every man and woman on
earin would forego every other inheiitance, until eternal things be-
couic ihc most important wit!) tl cm — an interest, which ia the life
of every man in natvtre-^t'.is interest is, to escape the cress of
C'hrist -and save the life ; '-For v/hosoever will save his life siiall
" *u:,e it, and be that wi.l lose his life shall find it." , If you have no
inUrtrst in heinj5 wrong, you mvist reasoJiably conclude, tliat ctheis
have as little, especially those who sacrifice more tlian yon, for the
sake of beins^ lii^ht. You have not sacrificed all for Chii'it. You
have res;irved the most precious of your idois. Ananias like yoiv
held back part of the price with this pretext, that Chiisi doth not re-
quire that part — that which is more dear to you than life — more pre-
cious than Chiist. Was it not in opposition to the teslimory cF Gcd
borne to you by his witnesses, that you told with your own mouth, that
you felt a disposiiion to blaspheme God ? It wrought in me, said one,
ail manner of concujjisccnce. Was it not throug-ii opposition to the
same testimony, and your grief at finding srme of the people likely
to buar ihcir ctoss, that y*u spat blood a considerable part of one
right; or perliaps more ? And thus, wliilc some ate called, and obey
the cal', to resist to blood striving against sin, did you not resist to
blood striving for the life of an idol? And have you no interest in
being wning ? If we arc right, we presume you have. And none
lia-e yet been able to show us that v/e are v^rong, in not reserving
that most precious jewel, when we make our surrender to Christ.
For it is poor reasoning to v,s, tliat you beiuve we are the people.,
'*^ Who creep into houses and lead captive silly women laden with
" s'ns, led av/ay of divers lusts : ever learning and never able to
" corne to the knowledge of the truth," because we reject in word
and works, every s"n, and every Heslily lust, lawful and unlawful, and
raaiii 1 abidin:j!y est lb isied i 1 the Ur.o vicdgi of the trutln Our
logic tells us, that sucli scriptures better app.y to those who live af-
ter the course of the world, ar,d are always more or less in urcertain-
tv ; or changing from system to system and then revetting tp the ic-
linouishcd system.

After complaiiiing o^ the flood of opposition which you have had
to meet, you add, " We are not to be driven from our sentiments
" l>y bare assertions or ill nunn-ed scurriltty — heretical names, or pa-
" thetic lanientaiions. These substitutes for argument have been
" frequently tried ; but to me and many others in vain." (Addr. P. !.)
In the last of yo.u- reply to Campbell you say ; " Let us, after this,
" ever keep iii r\nnd that n)cmgrable desciiption cf' a citizen cf Zion.
rpsm. 15,."] '• He hackbitcth net with his tongue, ncr doth evil to his
" neigI;bor, nor taketh up a reproach against his nciglbcr." Peo-
" pie," you coniinuc, " in ti.ese di-vs are as they woie in tie days of
•^^ .'; •'■'t;;-ah. The-- h^*c:l Jercnnah, anr '"?r'?'^^' 'c b!?>st his veput:i-

OF CHRIST. 4S9

*' tiQR. " Report, say they, and we will report," L«t us bot take
*' up ungrounded reports any longer." Af'er tfiis^ and any longer—-
After the preceeding paragraph, in which the most ungrounded re-
ports which heaven ever witnessed from a maliguant heart are liber-
ally poured forth against an innocent people vrho have forsaken all
for Christ — who have given up more than you have done to be right,
and tlicre-fore if possible have less interest in being v/rong— *a peo-
ple who never interrupted you, or any of your adherents, or any
other people, in any sense, except by urging on them the necessity
of salvation, and claiming the privilege to freely minister the gos-
pel, publicly and from house to house, to all who would hear it —
a people against whom all hianner of evil is spoken falsely for his
xiame's sake whose reproach they bear, and who once bore for us
the reproaches with which they reproached God — a people against
whom you can support no charge, except what is included in pur-
aviing the light of the revival to the end, tlrat is, to the introduction
of the everlasting kingdom ; as things appeared according to oui*
*inderstanding as v/eli as that of many who are not willing to lose all
for Christ, and which could not be very far from your own under-
standing, if you spoke the sentiments of your heart, of which I have
no doubt, when you said your preaching had just prepared the way
for the Shakers : and in that you were not alone.

But you state, that there has been a " Lamentable departure of
^' two of our preachers, and a few of their hcareis, from the true
" gospel into wild enthusiasm. They have," say you, " made ship-
■" wreck of faith, and turned aside to an old woman's fahles, who
<• broached them in New-England about twenty-five yearS ago^
■«' While we weep for them many rejoice, and hope and expect tjjis
*<■ will be the end of us all." Hut what is this wild ent',usiasm ? That
with which you were more completely swallowed up than anything
you ever heard, until you found the people in the kingdom did not
marry ? Tiiat kingdom for which you were then looking and which
you said had already begun ? That Miileunium which, when one of
your brethren asked you to help him out, that he saw there was
some devil about marriage, you said was just at hand, and then there
would be none of these things ? For did you not preach boldly that
Chdst had already come and was in his people ? And did you not
say once and again, that if any man wants to see Christ, let him look
at a christian, and he will see him ? and that Christ wo\ild never be
seen any other way in the judgment of this worl<l ? But v/hat are
these old woman's fables ? These ; That no unclean thing can enter
into the kingdom of heaven- — that if any man will be a disciple of
Chtist indeed, he must deny himself, and bear his cross daily, and
come after Christ — that the true gospel teacheth us, tliat denying un-
godliness and worldly lusts we should live soberly, righteously and
godly in this present v.orld — that if we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from ail unrighteous-
ness. These and such like being the fables of that woman, young
or old, bear witness t'rat she was a heavenly minded v.oman, that she

Gt 3

4^0 . OF THE REVELATION

^va5 indeed a lovely Mother in Israel, and an heiress of g-lory — qiiit9
likely to be the one who the people with her say she was, — the wo-
jiian whom God hath chosen to reveal Christ the second time to
those who were locking for him.

" But," you continue, ••' we find that nothing new has liairpencd
'' under the sun *'i** Of the twelve who followed Christ, one proved
'' a devil, and another denied him, and all the rest forsook hiiu ; but
" all repented, except Judas. This may yet be the case with our
^' deluded brethren — In Paul's day, Hymeneus and Alexander, Her-
■' mogenes and Philetus, and all them of Aisia^ made shipwreck of
■' faith. If it is an argument that we are wrong, because two of our
" preachers have revolted from the truth — the argument is equallr
■' strong against the truth of the christian religion, because many of its
'* professors in every age have done the same. ** It is rather in ouf
" favor that we are right, because v/olves always go among the sheep
" for prey. These wolves, in sheep's clothing, have smelt us frora
" far, and have come to tear, rend and devour.'' Thus you have
condemned without hearing and knowing what we do, and hated with-
out cause, as the enemies of Christ a^lways do ; have used bare a.s-
sertionsy scurrility, and heretical names, without argum.ent, just a&
prepos.terously as you complain that others do with you. Have you
ever shown to us or to the world, in this public manner, Vv-hat proof
v/e carry of being wolves in shceps clothing ? Have you told them
or us, what is the sheep's clothing, whether a fair profession or a.
righteous life ? O Barton — O Barton — when v»'ill you be as liberal to
others as you ask them to be to you ? Whether is this paragraph of
yours, reasoning or scurrility ? If we as a people are wolves in sheep's
clothing, why do you not show us and the world wherein, and not be.
daubing about your heretical names, and diathetic lamentations, with-
out offering the shadow or pretence of a reason ? All which yo«
have yet to lift at your own expense. But what do these tear rend
and devour ? Have they, now in ten years, spoken a word against
any thing but the flesh and its lusts, or all sin ? Or have they ever
usurped or asked any power, except the pov/cr of the gospel and
the person's own failh, to persuade any man or woman to believe as
they do ? And do not you publiii'i yourjaith in the most forcible and
engaging manaer you can? But these Shakers have disturbed and
even broken up some congregations, they must therefore be wolves.
And have not yon and your brethren disturbed or even broken up
some congregations of other professors, often divided them, and
swept, not a few, but many of the people, and caused them to be
rejected as heretics, as you reject us ? Are yc not thcreibre wolves
in sheep's clothing? But these Shakers, according to some, arc the
best calculated to deceive of all people — they make the fairest ap-
pearance and look the m.ostlike christians — they can tell a man all
his experience in religion, and a great deal more, (didst thou nbt
talk this way ?) they must therefore be deceivers, or wolves. But
if the best appearance, the most righteous life and deepest know-
ledge in religion, be the sure marks of wolves, ivhat are the true

OF CHRIST. 49;i

THarks of the sheep ? Ave they in ignorance of God, a carnal life
and ungodly deportment, or wearing a v/olf skin and appearing just
like the rest of the world, without knowing who is a christian and
T/ho is not ? Let reasonable men consider. But these Shakers, ac-
cording to some, have devoured and broken up many families. Yea;,
true enough ; by preaching and propagating the spirit of faith and
unity, in Christ, many families have united together for the salvation
of all, in the joint work of the Lord, as it is written ; " They shall
•' flow together to the goodness of the Lord;" and again; "And
*'- the multitude of tlieni that believed were of one heart and one
" soul : neither said any of them that ought of the. things which he
" possessed was his own ; but they had all th/ngs common ;" (Actt
4. 32.) T.'here the rich and the poor feed in common bounty and good
will, and all other families, or as many as choose, are invited to par-
take of the same bounty on the same principles — ^just to confess
and forsake all sin. Perhaps you may remember your reply to an
opposcr of the work of God, in the revival, when he said it was of
the devil. " A good devil ; I skould love to have fcllotvshifi tvith
" him." These are good wolves ; I should love to be devoured by
them.

But I look on thislast page of your reply, and wonder, If you
?wcre so far lost to all sensibilhy and reason, as to suppose that the
treachery of Judas for money, the farsaking of the disciples and the
denial of Peter through fear, and departure of Hymeneusand Alex-
ander, of Hermogenes and Philetvvs and thein of Asia, who forsook
Paul to escape the persecution and the cross, and thus made ship-
•wrcck of the faith, bore any resemblance to oar case, who received
and kept the faith of Christ, which involves tenfold more opposition
tiian we had to meet before, as well as an infinitely greater cross to
human nature. It is true, similes prove nothing. But a man who
uses them to gain illustration or energy to his statements, ought to
see that they are apt. The introduction of the above characters
jyroves nothing ; universal logic forbids it. It gives no,^inustration ;
because there is not the smallest likeness beivueen the two cases. It
can only therefore be a disingenuous burlesque — mere scurrility.
It is a pity a man of your light and reason should descend to such
measures. But you had no better v-'eapons. But perhaps you
thought you. saw great likeness to us in Hymencus the friend of mar-
riage and Philetus the carnal lover, because they taught that the re-,
surrection was ah'cady past, or perfected ; consequently, that there
needed be no difficulty in using the bodies they then had in marriage
and the indulgence of sexual love ; while we teach, near tv/o thou-
sftud years afterwards, that the resurrection is not past yet ; that it is
afountain of deep waters through which no man can pass, and that
in the resurrection they neither marry, nor arc given in marriage,
and therefore, that all who come into it give up with marriage and
cainial love for ever. The judicious may discern how much resem,-
iljlance there is in the two cases.

49t 6Y THE REVELATIOJ^

" But God," say you, " has lifled np a standard against thcm,''^
(Ibtcl.) that is, against tlic Shakers. And what is it? This kind of
opposition which you justly reprobate, as being ir.efTectvial with you
ai,d others ? Or is it the preaching of jon and your brethren ? one
of whom would not thoroughly perform a candid, open conversation
Avith one of our preachers, on the faith of Christ, for all hii> religion^
because it would stireiy cost that snd more, in the end. Therefore^
as in your v/ords, f/iey Jiij from us as from the face of a scr/ieiit.
But why should any man who knows the truth and walks in it, b&
afraid of being charmed by the serpent ? It is a proof that such
people arc not right. Rut what hath this sta;:idard done, which God.
liath lifted up ? The people of the revival have not beei; able to
stand by ii3 protecticn ; they are scattered like the Jews to the four
winds of heaven, and have no more the power which they once had j
%yhilst the Shakers, in possession of that gospel which shaketh all
and can be shaken of none, are abundantly more numerous thaii
when those things were written, as well as much moie like the Jeru-
salem of God, compactlxj built together. But;

No doubt you have also increased in numbers ; and would to God
ye, -were tenfold as many as ye are, and all in the genuine spiiit of the
revival. 1 am not going to count on numbers to confirm the faith, or
on any thing else which is aceoiding to the honor and glory of this,
■world. But I mention these things as a visible sign that God hath not
lifted up a standard against us. 1 desire that they vi'ho are willing tq.
see, may see things as they arc, and Ilnow, as the people are learning
more ar.d more, that no religion which cometh in opposition, is able
to stand again.st the sharp two-edged sword, which is put into our
hand and goeth out of our mouth ; that is, the gospel. There are
two methods now in practice to keep from visibly failing bcfoie it ;
ih.e one is not to come into contact, or to avoid all free conversation,
and the othe|^,to determine not to submit, true or false ; and the way
of God — the nature of the gospel, ia not to force but to invite. But
I have no feeling to contest the ground with you in rcs])ect of credit
in the world. I should there have no prospect in respect to faith.
For though it will be found true, that the present work of God will,
carry the pali7i in every thing which is truly worthy of a rational
man, so that it >vill be true as it is written ; " When a man's ways.
" please the Lord, he maketh even his enemies to be at peace with
*' liim ;" (Prov. 15. 7.) Yet the faith and cress of Christ will always
be hateful to the world, while such a world exists. For our faith is
not of the world, therefore the world hateth it. But your faith it
cannot hale, farther x\\&Vi as it coincides v.'ith ours. As far as it is dif-
ferent fiom our faitb, people will generally bear with you ; for in it
yon have no death, no cross against the old ntan. It is true, you have
spoken of self-denial in a christian. (Reply, P. ,66.) But what do ye
deny ? Not self; not the old man with his deeds; for yc live after
the course of the world, marrying and gi\ing in marriage, as th?
rest of the world; your bodies are r.ot dead because of sin;
ihey do the appropriate wovksof the first Adam, andbrij^.g forth th$;

OF CHRIST. 4:

appropriate fruits of the world ; ye partake of the honors and friend
ship of the world like the rest. Your people fill posts of honor ar.c
profit, civil and miiitary, and are therefore of the very members o.
the world. Your Brother, Elder David Purviance, seems to have had
110 scruple of conscience for years, against filling a place in the state
legislature, since he* has lived in a state whose constitution adnuti-
preachers to the house of Assembly ; although some years ago, v.hei
in the spiiitof tlie revival, he rejected that seat, if 1 am not misii>
formed, as not being the place of a christian. He must therefoic be
of the world, and the world love him, or they would not appoint l.i;.;
to make their laws. Wlicie then is your cross against the old n.i , .'
Your religion is accommodated just to his wishes. You may v '..
Calvinist like, of Christ bearing the cross for you. But without s|;i.
jng Calvinist or anti-calvinist, Jesus talks of every one bearing his owi.
croiis, and that daily, and coming after him, otherwise he caniiot be
his discipie. You may talk of the cross of Christ, or self-denial, in
the spirit. But who will believe that a man denies lumself, or fol-
lows Christ in the spirit, and the world in his woiks ? Not one wjio
knows the gospel. On the whole it is evident, that they who panici-
pate in these things which are of the world, bear no real cress against
the old man.

Those things which have been written so long ago, I suppose I
should not have noticed now, had it not been, that in your last publi-
cation you have shown the same ungenerous opposition ar.d the most
disingenuoiiS misrepresentation, by which you show that youi' former
enmity, against the faith of Christ in his second appearing, remains
intii'C. And it is not necessary that your unprovoked slanders should
remain unnoticed. You have misrepresented us with the pretext of
defending yourself — This is uncandid, and to the prejudice of truth,
be that found where it may. An ingenuous man will l<:t all other
people's sentiments alone ; or represent them as thcyjire, accoi ding
to their own statements of them, or the best information, if their own
cannot be obtained. And if, on their own statement, he can confute
ti-.em, he is justifiable in so doing. But loathsome as our faith is to
this world, it is certainly to your disadvantage as a man of sense and
piety to misrepresent us, for your own extrication. If you are con-
scious of having a correct understanding of the perfect gospel, what
need you care where the people say it leads, or to whom it is akin ?
To have some likeness is not to be the same thing. . Some people
arg';e that our faith has a resemblance to the Roman Catholic, which
to many would appear a strong argument, if not conclusi\e, that we
are wrong. And what of it ? That insinuation will not prove us
wrong, neither will it prove that our faith leads to the Romans. We
have no need to misrepresent them. I am not to reject a truth be-
cause the Roman Catholics believe it. It is my joy to find truth be-
lieved and error rejected by any people.

You have said, "(Address, P. 106.) " I do not desig-n to investigate
" the doctrines of the Shakers ; bat to remove a frequent insinuation
" aguinst us, which is, that cur doctrines lead to Shakerism. By

491 OF THE REVELATION

Shakciiirn I undcrslaiul ihe peculiar doctrines of that denomination."
After stating some, in your manner, of which I shall take notice, you
say, "• Now to which of these doctrines or to any other peculiar doc-
" trine of the Shakers, does one doctrine we hold lead ? Did wc
" profess to receive immediate inspirations and illuminations before
" we could believe the gospel, the objection would be weighty."
Now Barton, candor ; O iov that candor which you so highly recom-
mend to others. Duplicity in the statement of other people's
doctrines — bold insinuations of peremptory falsehoods, which cannot
be stated in the affirmative for the want of authority, are poor means
for a man's own exculpation at the expense of others. May I have
t!)e liberty to put a construction on this last sentence, at least thus
favorable, that possil^ly, through the determined opposition to the
testimony, so early imbibed, and giving full credit to the envious re-
ports, you might have come to believe, at least partly, that Shakers
hold to immediate inspirations and illuminations before believing. If
this be the case, for your credit's sake and for the truth's sake, inform
yourself better, before you say any more about the doctrines of the
Shakers; and wherein they agree with you, acknowledge the truth,
and let it have its own weight and stear its own course. But if you
believed it true, that Shakers profess such illuminations before be-
lieving-, why did you not state it among their peculiar doctrines ? Or
did you suppose it not /Teculiar to us, and place it where you did, to
rcturn a well played sarcasm on the Calvinists, by insinuating that
their doctrines lead to Shakerism, because they hold to the illumina-
tion, or a renovating work of the Spirit before believing ? But even
in that case, you had no right to misrepresent our faith. Shakers
believe in the illuminations or inspirations of the Spirit in the present
day, as far as may be necessary,' whether mediate or immediate, to
build up the church of Christ and to promote the gospel in the
world, and to understand the scriptiu-es sufficiently for their proper
use ; but they arc so f<>r fVom believing as you h.ave stated above,
that they do not believe immediate inspirations or illuminations neces-
sary to the salvation of individuals, (otherwise than as the Spirit
dv/ells in each faithuil believer with proper gifts and graces,} either
licfore believing the gospel or after. Shakers believe, that it is the
undeniable privilege of every one who hearcth the gospel to believe
on the authority of God therein ministered, without wailing or look-
ing for any otiier work or pov.er. But the public will soon have in
their hands informatioji enough on that subject.

If I reverse your sentences in my remarks on them, it will not be to
avoid their force, but to get those last on which I design to treat to
the greatest extent. And when I have done, you may reflect whe-
ther the wise, or less informed, are most likely to conclude your doc-
trines lead to Shakerism. I cannot deny but there is some ingenuity
in your statements, as well as duplicity handsomely covered, ajul cal-
culated to conceal the true state of things from the weak and less
inrornied. You undertake to clear yourself of the " insuiuation"
thr.i your doctrines lead to 'ihakerism. To effect this, you stale

OF CHRIST. 495

\vhat you understand by Shakerism — " The fieczdiar doctrines of that
<' denomination ;" as if because you do not believe the doctrines
which none believe but Shakers, therefore your doctrines do not lead
that way. But you ought to know that to be in the doctrines of the
Shakers, and to hold doctrines leading that way, arc two thinp;s. But
that the doctrines which you hold, arc quite favorable to the Shakers,
when compared with those of Calvinists and some others, cannot be
denied by any man of candor and discernment. For instance ;

Calvinists believe that God, by unchangeable decree, hath ordain-
ed all thinp-s to be just as they come to pass, and that the eternal con-
dition of every man is unalterably fixed without respect to Ms cha-
racter or works. This doctrine you deny — So do the Shakers. Cal-
vinists and some others hold the doctrine of surety righteousness, and
surety payment, and that the righteousness of Christ is transfcn-ed,
or imputed to tlie elect, or to believers, for their jusliHcation. But
this doctrine of suretiship on which all these things depend, you re-
ject with all its consequences — So do tlic Shakers. Calvinists be-
lieve that the regenerating work of the Spirit is necessary in evei y
one to enable him to believe the gospel. This you deny, and main-
tain that a sinner is capable of faith in Christ previously to regenera-
tion, or the gifts of the Spirit, because tlie Spirit is received through
faith — So do the Shakers. Calvinists and others also lio!d,that there
are three distinct persons in Deity. Tins you deny — And so do tlie
Shakers. Those also hold that Jesus Christ, the Son of Ciod, is true
and very God, the same in substance with the Fatlier. This you
deny, and believe that he is a creature, and that his divinity consists
in the principle that the fulness of the Godhead, or Deky, dwelt in
him bodily — So do the Shakers. Calvinists, generally, and with ab-
horrence, reject dancing from the worship of God; which ye. ap-
prove and practise — So do the Shakers. In these and ether things
ther£ is no just ground of contention between us. And it is strange
if your doctrines do not lead towards Shakerism, when Shakers »nd
you agree in so many points which are rejected by others, more than
those in which others and you agree, and which the Shakers reject.
I know you are not a Sliakcr. I suppose the Shakers' full illustra-
tion of some of these points might be too hot for you to swallow.
Besides; Shakers believe matters which you disbelieve. I ki-ow
also, that you are not disentangled from Calvinism, although you dis-
card the greater part of it in words, and have in the Letters effectu-
ally refuted it past recovery. But to be completely unfettered, yoit
never v/ill, until you be a partaker of the faith of Christ in his second
appearing. For it is true, as Calvinists say, that there is no place to
stand betu'cen them and us. After rejecting the Calvinist doctrines
which you have rejected, particularly that of duretu righteouanefm
im/iuted.yow only need an open and hearty acknowledgment of those
practical words of Christ, " If any man will come after me, let him
•' deny himself and take up his cross, and follow me," to preponde-
rate swiftly towards the Shakers. And is it not highly probable that
you had been with them before now, had you not rejected your own

: : OF THE REVELATION

Iio-ht, ^vhicli j'-ou had received of God in the revival, vphich had been
ji.st preparing the way for the Shakers, especially such as that which
you roinistcred in that sermon, in which you taught that Christ would
conic to jwdi^nient in the people, and in no other way ? Was net
that doctrine leading towards Shakerism ? And did it spring fron\
the commonly received doctrines, or from the same source whence
also sprung your other doctrines which formal professors opp(;se i
And from what source did it spring ; from the commonly received
d(;ctrir.es, or from the same source of your other oifensive doctrines,
that you maintained tlic proriety of a community of interests and of
living, in the christian church ? and that to your shame the Sl.akevs
had the lead of you in that respect ? Did you not preach it holdiy, aiid
argue that you could then send out preachers free from the incum-
brance of a family? And did you not persist in those views until
some began to insinuate that that plan led to Shakerism ? and did you
not then turn back and oppose what you had maintained as truth ?
And has not this been your continued method of evading the truth,
to preserve the flesh, since ever the cross of Christ presented itself
T)!' your cruciii.cion ? As " I cannot dig, (can get no deeper into the
' revival to be supported in spirit there,) to beg I am ashamed, (to
' vo back to Calvinism, after such a mortal wound as you have given,

', 1 beg for quarters,) I have resolved what to do, that when I am
>- piit oat of the stewardship, they may receive me into their houses."
A :^ omniodate matters by degrees.

!?ut befo'e I examine all your statements of our doctrines, I feel
i iclincd to help you to an cclaircissement of a proposition which
seems to be used to confirm the insinuation, that your doctrines lead
to Siiakerism. " But it is said, that the most of those who joined
'' the Sliakers Avere of our communion. * * * But I would ask,
'• who were the people who joined them in such m-ultitudcs in the
" eastern states some years ago ? — We did not then exist as a pco-
" pie." i^Ibid.) Yea, but a people much in your situation did ; that
is, in the situation in which you were when the first witnesses came
to this country — a people v/ho had been the subjects of a noted re-
vival, and were v.-aiting for the kingdom of God, in full expectation
l.hat it was at hand — a people who v/ere led by the power of God in
that revival, forward of the denominations, to be in a waiting posture
for the Bridegroom. And should you ever see another revival,
equal to the former, in this or any other country, you will find that
the subjects of it will again join the Shakers, or in other words, take
up their cross and follov/ Christ in the path of self-denial, and then
tlic world will hate thet:i and call them Shakers. And should you
never sec another general revival ; yet it will be true, and if you will
be libeial enough to inquire into the reason of things, you may sec
it with your eyes, and understand it with your heart, that all souls
who become heartily willing to have Christ and his salvation, at the
expense of all carnal things, as soon as they get opportunity, will
nnitc with the Shakers and follow Christ beating their cross., that is-
bis yoke.

OF CHRIST. 497

. But to return to what you say are the peculiar doctniies oi" the
Shakers. "They deny," say you, " the resai'rection of the body
*' ffoni the dead, or from the grave — they hoid to auricular confes-
<' sion of sins." On these points I shall not contest your statement.
The public have been furnished witii some information respecting
our reasons, and the nature of our faith on thobc points, and will b>i
with more — Perhaps you have forgotten the spirit of op^-n (-onfcs-
sion which appeared in the revival, in several instances.

You say, " They forbid to marry." This assertion is not correct.
Shakers do not marry ; that they may follow Christ ; and that they
have his example; and that he taught his people to follow hini, as
well as that he left us an example, that wc should follow his step;;,
you cannot deny. You and your people marry after the course of
this world, or the first Adam, and yet presume to be f jllowers of
Christ. Shakers teach that mariiage is a cjvil right of tlic world.
and not a christian institution, and that according to the laith. and ex-
ample of Christ as well as his doctrine, it is not the part of a follower
of Christ to marry, yet lei.ve it with all men to do that h.y which they
can live most acceptably to God and their own consciences. But wo
are satisfied, and no man hath yet been able to show us that we arc
mistaken, when we say, that neither we, nor any other people, can
walk. in the Spirit, and live at th.e same time, after the course of thin
world. May I once more refer you to your own words, and pray
you to be consistent with yourself. (Address, P. 5, G.) » Should
" any say we deny their explanation of such doctrines, they v/ould
" speak correctly." Had you said the Siiakers deny that marriage
is according to^ the exannile or faith of Christ, and believe it has
no place in the kingdom of God, or gospel church, you v/ould have
been correct. But this v/onld have been acknov.dedging too much
truth with the Shakers. It is a pity that a man who has assumed the
name of a christian, should not exercise the same candor towards
others, which he claims of others towards himself.

But another docti'ine, you say, is, '-That the final judgment i-;
" come and going on by the Shakers." This statement is lame, and
calculated to make false impressions,, for the want of something ex-
planatory. That the judgment hath commenced, and t'ni we have
fo and and obeyed the gospel by v/hicii God is judging, and eventu-
ally will judge, not only us who have njw lielieved, bu all other
men, we will not denv — this is our faith. But human nature is as it
has been, enmity against God. No message has ever beeii sent from
God to increase the knov.-ledge of his name or worship, but the :\^
were some to oppose and misrepresent it. » Report, say they, and
" wc will report." " But the disciple is not above his master, nor
" the servant above his Lord. It is enougli for the discinle that he
" be as his master; and the servant as his Lord." We need not
therefore expect to escape mir.representation. And again said Je-
s-is; " I am come in my Father's name, and ye rec-ive me not; if
" another shall come in his own name, him ye wi!! receive." (Jno.
«;, 43.) If th'' les!inionv were according to the desires of iru;).!, it

498 OF THE REVELATION

would be received. It has perpetually been represented as thovrgh
the Shakers want to claim the work as being- their own — that the/
run beibre God and aim to take the work oi;t of his hands notwith-
standing that their testimony uniformly is, That God is the judge of
all, and they are his witnesses — that Christ is come to judge the
world according to the gospel, or that Word which he said would
judge them in the last day ; and they are his witnesses to the people
— that the time is come that judgment must begin at the house o£
God — and that now is the judgment of this world, and now shall the
prince of this world be cast out ; and that in all these thUigs tliey are
witnesses to the people.

Now in these things we may discover, that the judgment is not to
destroy the lives or souls of men, but to judge and cast out the prince-
of this world, that is the devil, and that all souis who will submit to
the judgment and freely cast out the prince, or spirit of this world,
that spirit that now worketh in the children of disobedience; mav he
saved, and Become also witnesses of God and of his righteous judg-
ment, and helpers of the Lord against the mighty, and thus all join
issue with God against the nature of evil i none being finally con-
demned only those who refuse to submit. And farther, it is evident
according to this doctrine, that the \\''ork of the judgment, and the
privilege of being witnesses for God in the judgment cf the wicked,
is not arrogated by a few, or by any number whatever, as though
they thought themselves any better than other people, or in any pe-
culiar sense the favorites of heaven, to the disadvantage or degrada-
tion of others, but the testimony of God which they have received, is
equally held out to all, and with equal privilege. The true state-
ment therefore is, that God hath begun to call the world to a final
settlement, or tti judgment, and that as fast as the people ccme to a
settlement of their accounts, they are called Shakers. You and the
rest of the world may exclaim, that we are deceived and have a
devil; but we can reply, in the words and Spirit of our meek and
patiept Master, We have not a devil ; but we honor our Father ar.<i-
our Master. Satan is not divided against satan, and Which of you-
convinceth ffs cf sin, in the faith which we have against it ? " They
" never yet have d»ne it; and if wc may guess their I'nturc success,
<' by their former efforts, I almost conclude th.cy never can. It is
" easier to declaim against some, doctrines tlian to refute them.
»' Many have chosen the former, and have gained their poiiit with the
"unthinking and prejudiced." (aA.ddress, P, 61.) But the truth v.ilL
stand.

You say Shakers teach, " That Chiist has ccme t!;c second time
" in Ann Lees, without sin unto salvation — that v.e are now to obtain
" salvation by Ann Lees and not by Jesus of Nazareth." I take
lhe.se sentences together, as bring intimately connected, that I n)ay
consider them with the less labor. There is enough written, and i«
the hands of the public, to have informed you better than you have
here stated. But perhaps yoiu" prejudice vzn tco high to let you'

OF CHRIST. 499

read. It is more agreeable to the carnal mind to live on the A'ague
reports of the enemy, than to come to the knowledge of the truth.

According to your statement, the faith of the* Shakers is to set
Jesus Chi'ist aside from being the author of salvation, and the salva-
tion of God to the ends of the earth. On that principle they must
be fools in the extreme, to suffer as much opposition as they do, or
have done, for the sake of keeping the faith of Jesus of Nazareth ;
to stripes often ; to bonds and imprisonment in some cases; to the
destruction of much property by the burning of barns and the like ;
and all because they keep the faith of Christ, from whom, according
to you, they expect no salvation, consequently no reward. Besides
the daily cross which they bear, and the self-denial, which to you are
more tlian death, together with the universal torrent of opposition
from the corruption of the whole world; and all for Christ whom
they esteem as nothing — no Savior. That wom.an also, of whom
you speak, as the supplanter, or substitute of Jesus, must Iravebeen
a most tremendous fuel indeed, to have suffered such things, and
much more tiian any, to support the character, cross and ♦faith of
Christ, if she counted herself able to save without him. I wonder
how such a woman as you say she Avas, could gather so many people
to receive Jicr testimony which is so offensive to human nature, thou
thyself being witness; people too who have been waiting for the
salvation of God for years, and have undergone more pain and distress
about that one th.ing than all others — a people, many of whom were
led forth to wliere her testimony found them, by that revival and that
manner of prcaciiing in which you were once a bold laborer. And
-I wonder how such dupes as could be led by such a woman, arc able
to live together in a society, (for great wisdom, either human or di-
vine, is necessary to govern mankind in close connection ; something
more than common fools possess ;) and not only in society, but in the
best order and under the best regulations of any people on earth ;
to the admiration of the beholders, and confounding of the wisest
men on earth ; (hath not God made foolish the wisdom of this
vorld ? " For it is writtea, I will destroy the wisdom of the wise,
•' and will bring to nothing the understanding of the prudent ;") to
the terror also of anti-christians whose consciences are aw^ke, be-
cause they fee] that these foolish people have the fear, knowletlge
•end powerful presence of God, in a manner or degree which they
never experienced. As thou also knowest, that the only way for thee
io escape the terror of death, is to keep well out of the Shakers'
reach ; because to be familiar or accessible with them on the affairs
of the gospel of Christ, the sharp two-edged sword which §oeth out
6'i their mouth, would goad thy religion out of thy soul. That
which cannot be shaken, shaketh all. The foolishness of God is
v/iser than men.

But how did you find out that the Shakers expect salvation by
Anna Lee and not by Jesus of J\razareth ? By the-same rule which
a man would take to find out that Paul expected salvation by Ananias
•and not by Jesus of Nazareth. For Paul was not afraid nor asliemcd

500 OF THE REVELATION

!o ackno'wiedge before the wcrlcl, Ihat Ananias ininistcTed to hiioQ
Christ, and told liim uJiat \vas appointed for him to do; so neither d6
the Shakers fear or refuse to acknowledge, as they have published to'
the \vcrjd, that Anna Lee did minister to them Clirist, and teach
iliem the way of God in ?.!! th,inf!;s, in subjection and subordination to
jes'.is Christ her Lord nnd Master, whom she ever acknowledged,
and for whom she suffered the loss of aji thinii;s, and endured the
reproaclies, the hat'/ed and the persecution of this evil world, as her
children also do to this day, for his name's sake. But can you pro-
duce any writings of theirs, any authentic documents to sliow that
they ever bore such a testimony, or intimated such a thought, as sal-
vation by Anna Lee Avithout Jesus Christ i* whom you and Pilate
have called Jesus of Nazareth ; which name you seem to have
adopted, (not tbut there is any real evil in the term. See Acts 3. 6,
and 10. 2, S.) for the sole purpose of keeping the anointing Spirit,
which constituted him the Chiist, as far out of sight and as deeply
vailed in humanity as practicable, that you might exclude the possi-
bility of his being revealed according to the order of God in the pre-
sent day. But all such attempts will prove abortive. Must I once
inoic refer you to your own lessons, that you may study them, and
learn to state olhcr people's doctrines as they state them, and to look
into all their reasons ? and then if you can refute them do so.

But it is easier to declaim than to refute. (Addres, P. 61.) Per-
haps that was tiie reason that one of your brethren extlaimed as it
is said he did, und with Paul, I at least partly believe it. " T/iat,
" 'iiio7i!an Gcd my soul abHors." And v.liat would ye think cf a
man God? Or do ye suppose that God is anymore in the shape
of a man than of a wonian ? Or that there is any more inconsiaten-r
cy in the revL-Iation of the Spirit or Word cf Gcd in a woman tl aa
a man ? Or do ye account a woman too inferior a being- for Gcd to
take any notice of her, or give her any part in the work of redemp-
tion, being fit for nothing I)ut the gratification of the lust of con.cupi->
r.cence m carnal men f You may estecin the foregoing intolerably
satiricfwl ; but whether it be nlore so than your own language calls
for, or whether it be not the most eligible kind of reply, they whd
sqe both may determine. What is more unpardonable in a writer^
than thus barefacedly to misrepresent the faith of others ?■ U is r>
pity, Barton, that you should act the sianie part against us, which Iief
acted against yoii, to whom you justly replied, " Ileavet: /cncws you
" arc ivront;^." You are a man whom I have p;icatiy csieem.ed, and
cim sltU ready, as soon as your opposition to il.e cross of Christ shali
be so far abated as to invite me, to esteem and treat as a man of real
worth. But I must proceed. You and others are uc'ccme to the
knowlcdc^e of the truth, as fast as ye will obey it.

That Chiist has come the second time witluuit sin to sal'a'ion, and
ihat he dwelt in Anna Lee, and was by and in her revealed to these
who were locking for him, as the chosen vessel appointed cf Gcd to
that work, Shakers do not deny, else they had never made such clear
and c:<plicii public r.ticns to the world as they liave. But with ali

OF CHRIST. 501

this, they do not expect to obtain salvation by Anna I.ce cnid net by
Jesun Christ, any more than the apostles and other christians, be-
cause Jesus revealed the Father to them, expected to obtain salva-
tion by the man Jesus arid vol by God the Lord.ihe Savior of Israel,
wiiom Jcsvis ever acknowledged as the doer of the v.'ork. They
also acknowledge her as their spintual parent ; and that she is the
first Mother in the new creation, of all who are saved, as really as
Jesus the Lord, hers and ours, is the first Father ; and that she is
coheiress with him, in the honor and glory of our redemption. But
the man is the licad of the womap ; nevertheless, neither is the man
without the woman, neither t!ie woman v/ilhont the man, in the Lord,
more than in Adam. For as the woman is of the man, even so is
the man also by the woman ; but all things of God. And we have
a rip-ht to represent our own faith as v/e understand it, and no man
nor angel hath any riglit to subvert, or misi'epresent it. And we are
ible, as a people, to exhibit to honest inquirers, better evidence of
the correctness of our fdtli in Ch.rist, than any people on earth, who
do not know Christ as revealed in our Mother. BlU of the nat\u'e
and consistency of such a revelation of Christ we will state a lev/
things, the plain publication already made notwithstanding.

The comiiig of Christ is a matter unknown to all men, until
learned in the event ; notwithstanding that so many are weak enough
to imagine they can understand it by the language of th.e scriptures.
And although all the scripture language on this subject is necessa-
rily prophetic ; and is also full of symbols and metaphors ; the |.ico-
plc intensely lock for a literal fultiiment. But of the dilTerent de-
scriptions of his coming, if literal, which one would apply to the
event, no man could tell. It is written ; " This same Jesus which
'• is taken up from you into heaven, shall so come in like manner as
" ye have seen him go iiito heaven." Hence nien conclude, that
Christ will come in a visible cloud, or sitting on it, visible to the phy-
sical man. But they forget two things. The fust is; That he was
not visible to the physical man or natural sight when he ascended,
nor at any time aficr he came forth from the grave, or place of the
dead. Therefore his disciples, being yet natural, could never see
him only when there was a special gift of Gcd fjr that purpose ; and
none but disciples ever saw b.im all the time he abode with them or
v/hen he ascended. And in the second place ; S/iait .so co77ie in like
jnanncr, cannot be a full description of his coming. For if the de-
sciiption and the language be figurative, as they no doubt are, with all
the rest, we are left to learn the manner by the event. But if any con-
sider the description and connng to be literal ; many important mat-
ters which are predicated of Ins coming arc lacking. He was to
come In foumlug jire ; but \vc find no such account in his ascent.

lie was to come with the sound of a trumpet, with a shout, with the
voice of the archangel and the trimip of God ; but no account of any
such matter in ti-.e ascent. But if he went into heaven in flamins(
fh-c, it was in tiie i>;rvver and Spi:it of Gcd, who is a flaming and con-

jv.uiir,^:; fire ; bv.t unkno'An and unseen by cny but those in the Spi-

502 OF THE REVELATION

rit ; anil tlius he cometh. If he ascended with a shout ; as it is
■ivritten ; " God is gone up witli a shout, the Lord with the sound of
" a trumpet ;" it was only heard and understood by those in the
Spirit and not by those in nature. And so is his coming in like
7na}iner, known only to those in the Spirit, and by those who have
the Spirit in them. And if a cloud received him out of their sight,
in a cioud shall he return, in like mannei-^ m myriads of his saints,
in a cloud composed of all the saints who had waited for his ascen-
sion from the beginning. And the shout of a King was among them.
Thus his coming is in like manner as his ascension ; In the Spirit,
known and understood only by those in the Spirit ; and in the pre-
sence of witnesses, who arc to bear witness to the poople.

A few v.'ords to show what Christ is, may help to illustrate this
subject. The term Christ, you know, is from the Greek, and signi-
fies t/ie A7iointcd. The Christ therefore, is one anointed of God and
set apart to a certain office or lot, or the performance of an appoint-
ed work. Thus Jesus, the Son of God, was anointed and consecrated
l^y the gift of the Spirit to open the new and living way, and to do
all things necessary to the bringing in of the better hope, the gospel
of perfect salvation, and thus to be the Redeemer, the Captain of all
who are saved, and the Head of the body. And when Jesus ascend-
ed the Same Spirit was given to the apostles and other disciples to
carry on and perfect the work of salvation. " As my Father hath
••' sent me, even so send I you." " It is expedient for you that I go
" away : for if I go not away, the Comforter will not come unto you ;
" but if I dpjjart I will send him unto you. And when he is come
" (to you, and al;idcth in )ou for that purpose,) he will convince the
" world of sin, of rightcmisness, and of judgment." Accoixlingly,
the disciples and other members of the body, Jesus Christ being the
head, are one body; and it is called Christ. " For as the body is one,
" and hath many members, and all the membei"s of that one body,
" being many or one body ; so also is Christ ;" that is the body, or
church. This is correctly according to your own statement. (Reply,
P. 19.) Therefore, Avherevcr the anointing of the Spirit is, willi the
power of salvation, there is the Arue Christ of God — there is Jesus
the Savior. " For -where two or three are gathered together in my
" name, there am I in the midst of them :" not the man, as a dis-
tinct pcrsonaiily ; but the anointed Savior; the Christ.

Consistently with these things, the anointed ministers of God undej*
the law, before the gospel or the true Christ was known, were called
christs. The ministering priest under the law of Moses was the
Christ [;n'iy:Dnj of that day, a mediator between God and the pco-
]jie. And the priests of the whole congregation of Israel, as set
apart to the work and worship of God, each in his proper office, were
his christs; as it is written ; " Touch not mine anointed, [.•Tl'lJ'D my
" christs] and do my prophets no harm." (Psm. 105. 15.) Cyrus
also, the king of Babylon, being set apart by God's appointment, to
bring a1)out the deliverance of liis people, was railed his christ.
"Thus saith the Loud to his :u?ointc,dj [nn'tloS to his christ."'^

OF CHRIST. 503

risa. 45. 1.) From these examples it is plain, that the anointed of
Gocl is the Christ. And when Jesus was anointed to the work of re-
demption, as the high priest of our profession, he became pre-emi-
nently the Christ ; and the same anointing in the cluirch, his body,
constitutes that body, the Christ of God. After the falling away
therefore, when the power of the holy people was scattered, when
once the same anointing is found in the cluirch on earth, in the power
of salvation, there is Christ in his second appearing — there is the
anointing — there is the Spirit ; and that Spirit is the Lord : he is a
quickening Spirit. And, if men argue, that it is said. This same
Jesus, shall so come ; that^ argument will not overturn or weaken
what is here stated ; for t/iis sajne Jesus is not a body of flcsli and
bones, but a quickening Spirit — Christ in his people.

And that Christ may be revealed to those who look for hini to
their understanding and salvation, without any advent or vision of
that human body, or visible personality, in which he once appeared,
is proved as follows. In the first place ; He is a Spirit ; as it is writ-
ten, " Now the Lord is that Spirit ; and where the Spirit of the
" Lord is there is liberty." Thu& the Lord, or the true Christ is
the Spirit of the Lord; that very Spirit which his apostles, or mi-
nisters, minister to the people. This is still farther evident by ob-
serving that the words, " The Lord is that. S/iirit," are in direct re-
lation to the words before written, " Who hath made us abic minis-
" tcrs of the new testament ; not of the letter,, but of the Sjiirit. (v. C.)
Now the true Christ being the Spirit of the Loixl, as here proved,
can be revealed to men and they can know him, without the vision
or presence of any material personality. For Christ is in all his
saints, as it is again written; "Christ in you the hope of glory."
[Col. 1 . 27."] This v. as not any visible body, or personality, but that
Holy Spirit of promise, or promised Spirit, which is the earnest of
our inheritance, or hope of glory. [Compare Eph. 1 13, 14.] In the
same manner the Father dwelt in Jesus the Son ; and the Father and
the Son dwell with those whom the Father loveth, because they lovu
the Son and keep his words. *' If any man love me, he will keep
" my words ; and my Father will love him, and we will come to him,
•• and make our abode with him." " At that day ye shall know that
" I am in my Father, and ye in me, and I in you." "But if the Spirit
"of him that raised up Jesus from the dead dwell in you, he that
'• raised up Christ from the dead shall also quicken your mortal
" bodies by his Spirit that dwelleth in you."

This then is the order in which Christ is revealed in his people,
and by or in them to the world who cannot otherwise come to know
him, as he said again. " That they all may be one ; as thou. Father^
" art in me, and I in thee ; that they also maybe one in us ; that the
" world may believe that thou hast sent me — I in them and thou in-
"me." (Jno. 17. 21,23.) And in this manner he was to be re-
vealed in the final judgment. " Behold the Lord cometh with ten
" thour.ands [Greek, in myriads,] of his saints, to execute judgment
" upon all and to convince all that are ungodly arrioug them.'' (Jude-

504, OF THE REVELATION

14, 15.) '• When he shall come to be (glorified in his saints and to
" be admired in all them that believe in that day."

Now there is no more inconsistency, or impropriety, in saying; that
Christ hath come the second time without sin to salvation, when the
same anointing which gives power over all sin, is again re'itored to
those who have been looking for him, than in the saying of Jesus,
that £lia>i i.3 already co?nc', meaning John the Baptist, in the Spirit
of Eiias, that is, of the prophets in him. For according to those say-
ings v/hich are used concerning John, it is evident, that the advent, or
presence of the visible personality, is not necessary to the fulfilling
of a prophecy that one should come again. For thus it is written ;
" And if ye will receive it, this is Eiias who was to come," and
again, " He shall go in the spirit and power of Eiias." (Matt 11.
14. Luke 1. 17.) And this was the fulfilment of that pi'ophecy ;
*' Behold, I will send you Elijah the prophet." (Mala. 4. 5.) In like
manner was this prophecy fulfilled in John. "The voice of him
'■ that crieth in the v/iidemcss, Prepare ye tlic way of the Lord,
" make strait in the desert a high way for our God ;" for " He said,
" I am the voice of one crying in the wilderness Make sri'aight the
" vi'ay of the Lord, as said the prophet Esaias." TJno. 1. £3. Isai.
4.3.] Now he was not literally that voice ; but that voice or spirit
was in him^ and he uttered it. When therefore Mother said, '• I am
Axx the Word," meaning that the Word dwelt in her ; the ex-
pression was correct ; no objection can be supported against her on
.that score. Thus, " The Word was made flesh and dwelt amongst
lis," is true language, though figurative ; for t'lat flesh was not God,
but the Word was God ; the meaning therefore is, that the Word
dwelt in fiesh. I have also proved that Christ was thus to come in
his people ; and that the revelation, or manifestation, of that Spirit,
or Word, which is Christ, is the revelation, or appearing of Christ.
No argument therefore can be supported agair.st the consistency of
this doctrine, that Christ is revealed in Mother, whose name accord-
ing to the flesh, is originally Anna Lee, and by her to the people.

As to what may be objected, that according to this view he is re-
vealed only in one, whereas according to the scriptures he was to
come with or in many ; Let it be remembered th.at every dispensa-
tion of God had its beginning in one, as in Adam, in Abraham, in
IMobCs, in John, in Jesus and in Mother. And as the Wcrd was first
revealed in one, who was the man Jesus, so last of all it is revealed
the second time in the one woman, who is called Mother. But this
will 1)0 farther opened in the sequel.

But the cgiegiousreproaclf and stumbling block are, that Christ
should be reveajed in a woman. No doubt this is degrading and
mortifying to proud human nature, to the carnal mind which exalt-
eth itself above ail th.at is railed God or that is worshiped, to yield
to the gift and revelation of God in a woman, for its own destruction.
But thus Ciod works, " To stain the pride of all glory, and to bring
*' into coiitempt all tlfc Iionorabic of the earth, v.'hcther male or fe-
" male, and that no flesh should glory in hi-5 prcs^^nrr." Thus Gcd

OF CHRIST. 505

laid a brand of contempt and reproach on the seat «f ihe piude and
glory of man, winch was the' outward . sign of circinr.cisbion iu
the iicsh, and was committed to Abraham the typical father of tiic
faithful. This seems to have been a cause of reproach to the Jews ^
hence the Roman poet ; " Cicdal Judaeus apella, non ego ;" ,4 cirm
cumcised Jew may d'clicve it ; I cannot. This stigma was of such a
nature as to be exclusively fixed on the male.

But when Christ appeared ui the true circumcission in the Spirit.,
making no exception of male cr female, which was so deep that the
flesh could not carry it and live, because it extended to the putting
off of the \vhol« body of the sins and lusts of the Sesh, (for they
that are Christ's have crucilied the flesh with its affections and lusts,)
this offended the whole world, both Jews and Geniiles. '■'• The wovhl
*' cannot hate you ; but me ithateth, becaese I tcstity to it, that th«;
" works thereof are evil." " Whose God is their bei'y, and whose:
" glory is in their shame, who mind, or savor, earthly things." " For
" it is a shame even to speak of those things which are done of them
" in secret." (Jno. 7. r. Piiii- 3. .19. Eph. 5. 12.) During the
Mosaic dispensation, the works of the fiesh could be performed, and
it could live and glory, notwithstanding the stigma fixed on the scat
of the beast. But in Chiist the circumcission is real and not a sign;
in the Spirit, ami cuts off the whole body, tin ough faith and not with
the hands; not only in tho man Jesus, but also in ail those who arc
in Christ, and who walk not after tlic l]esh but after the Spirit ; for
in such the righteousness of the law is fulfilled, as it is written ; '' For
" God sending his own Son in the iikeri^is of sinful fiesh,and on ac-
" count of sin, condemned sin in the f!{;s!i ; that which the law could
<• not do in that it was weak through tlie flesh ; that the righteous-
" ness of the law might be fulfilled in us, wh-o W^alk nof after the
*' flesh, biit after the Spirit." « And ye are complete in him, who
*' is the head of all priticipaiity and power; in whon^ also ye arc cir-
« cumcisedwith the circumcission made without hands, in fxuttin^-
« ojf the body of the sins of the llesh, by the circumcission of
« Christ :" not imputed to them; but being themselves circum-
cised. [Ro. 8. 3, 4. Col. 2. 10, 1 1.}

Yet in the first appearing of Christ it was not unexceptipnablv re-
quired of all who believed, to cease from all the works of the ilesh,
oi- to receive this saying, that " It is not good to marry ; But he that
*' is able to receive it let him receive it." All that was in that d'lr
absolutely required, was, that all should live up to ihat which tiieV
professed, and not pretend to bear a full cross, and afterwards incline
to marry ; for by so doing they fell under guilt, and gave an advan-
tage to the enemy to reproach the profession, lost their power and
proceeded to greater lengths in wickedness, than if they had nevcv-
made such a profession. Hence Paul advised Timotiiy to receive
into the number none l)Ut the best characters, and those who were
also supposed to be pa^t the age of marrying, and preferred that the
younger widows should tv.arry, and only profess tliat oi-der which
V.y'^x were able to keeo, " L-^t not a widow be talien into th:i num-

so^ OF THE REVELATION

'< bcr under three score years old having been the v.ife of one inan^
<' well reported of for good works : if she have brought uj) children, if
" she have lodged strangers, if she have washed the saints' feet, if she
" have relieved the affiicted, if she have diligently followed cvsry good
'' work. But the younger widows refuse, ibr when they have begun
" to wax ntraiiton against Chrint^ they are w illing to marry ; having
''damnation, because they have cast off their first faith. And witluil
" the}' learn to be idle, wondering about from house to house, and
" not only idle, but tattlers also, and busy bodies, speaking things
'< which they ought not. I will therefore that the younger widows
"' marry, bear children, guide the house, give none occasion to the
" adversary to speak rcjnoachfully. For some have already turn-
-' ed aside after satan." (1 Tim. 5. 9. Sec) Considering your
acquaintance with the Greek language, it might be thought imperti-
nent in me to apologize to you for the variations which 1 have made
■from the common translation. It was a bold blunder, to use the
mildest term, in the translators, to supply the above eJipsis with th.e
word TOo?Kf;7, when it is so evident fo evei-y scholar, that ivkloivs^ \z
the only admissible word. N.ow it is impossible that tliis number
should be merely that of the widows to be .maintained ; fur it would
be cruel in the extreme, not only unchristian, but inhuman, to refuse
a widow who had no living, because she was not sixty years old ; and
for a young widow to marry, would be no rx-proach but a CTcdit, as
■well as to releave the church of that much expense, if marrying Lad
been according to Christ, or her first faith had not been to the con-
trary ; by the casting o?i of which she received damnation ; which
also could not have been if that first faith had been unnecessary cv
improper : for who can be condemned for doing what is proper ?
Besides; When the}.''wax wanton against Christ they are willing ta
rtiarry, and net before. That number therefore could be none else
than those who undertook to bear a full cross after the example of
Christ, who were in truth the church, and wilfing to miuntain all
widows who were Avidows indeed, (v. 16, and 5, 6.^

Iti that dispensation theix; was still some indulgence ; many thfngs
pertaining to the flesh, that source of mischief, were borne with in
those who could come no nearer. But the second appearing of"
Christ is completely without sin to salvaiion ; no sin, no fieshly thing-
can be endured in those who keep relation to the church ol' Christ.
Accordingly, the apostle, writing to those carnal Corinthians,. who
could not endure strong aieat, among many otlier instructions, in all
which he covmsels them not to marry, if they can contain, but doth
not enjoin it, hath these words; "But and if thou marry thou hast
« not sinned ; and if a virgin marry she hath not sinned: ncverthe-
" less, such shall have tiibulation by the flesh : but I spare you.
" But thisT say, brethren, the time is short : it remaineth that both
» they that have wives be as though they had none ; and they that-
" weep, as though they w(:pt not ; and they that rejoice, as though
" they rejoiced not ; and they that buy, as though they pcsscsrcd not;-
" and they that use this wor.Id. as not abusii^g it : for tlie fashion o^

OF CHRIST. 507

'''^ tliis M'orld passcth away." It therefore remained for all those
worldly customs to cease from the church.

And to complete the mortification and destruction of the pride of
the human heart, the last appearing of Christ, to make an end of sin,
is in a woman, from whom the world never expected any thing, ex-
cept what would be consistent with the low grade in which th.ey had
placed her for the lust of concupiscence. But the Lord hath looked
en her in her low estate, and hath remenibered his covenant and his
promise ; »' For thy Maker is thine husband ; the Lord of hosts is
" his name ; and thy Redeemer the holy Qne of Israel : The God
" of the whole earth shall he be called. For the Lord hath called
"*' thee as a woman forsaken, and grieved in spirit, and a wife qf
•" youth, when thou wast refused saith thy God. For a small moment
" have I forsaken thee; but with gieat mercies will I gather thee.
" In a little wrath I hid my face from ilice for a nusment ; but with
" everlasting kindness will I have mercy on thee, saith the Lord thy
" Redeemer" — " For more are the children of the desolate than the
*' children of the married v/ifc, saith the Lord." (Isa. 54. 5, to 8, L)
And again ; "How long wilt thou go about, O thou backsliding
<^' dav'.ghter ?" (as in the days of the church's apostacy ; the result
of which was to deprive the woman of what little she had gained by-
obedience in the first dispensation, an.d sink her again to that inferior
stage of slavery, to which the world have degraded her, while they
adore her as a god, !)ccause of her willing subjection to which s!ic is
•reduced, for the purposes of the flesh, and for no other reason,) " for
*' the Lord hatii created a new thing in the earth, A woman sh.all
" compass a man."

This prophecy v/as fulfilled in Mother with great exactness ; who
Avas enabled by the gift of God which was in her to compass the wholu
,of man's nature, and to show him his fiill and ail his works wherein
he had gone away from the true gospel of Christ. This was a r.cw
thirg which the world had never seen and ne,ver expected. And I
'Cannot feel reconciled to pass over this opportunity without obviating
:a deceptions construction, nov/ an evasive turn given to this phi-ase^
v4 won: an shall CGw/tass a vicn. It is commonly understood, and no
doubt justly, as a prophecy of the coming of Christ ; and being igno-
rant of the order of Christ in his second appearing, men have appliefi
it to the extraordinary conceptioi\ by Mary, as of the same import
with, A x'irgin shall be ivith child., understanding conifiass as tanta-
inount with avoid or not use. But that acceptation is evidently con-
trary to the universal use of that word, and subverts the natural force
of that prophecy. The word com]iass means to surround, eiicirde
or enclose., either for good or evil, and includes the comprehending
or possessing of the thing compassed. Thus the Psalmist; "For
" thou. Loud, wilt bless the righteous : with favor wilt thou compass
■" him as with a shield." (Psm. 5. 12.) And the prophet; " For
"the wicked doth compass about the righteous; therefore wrong
" judgment proceedeth." (Hcb. 1.4.) So said .Tesus; " And when
*' ye shall sec Jerusalem compassed [environed or besirgcdl with

:'0S OI- THE REVELATION

"• ?.r!riic:>, tl.cjj V-ncw that the destntction thereof isnii^h." [Liit.21,
2;).j So ; A woman shall compass, environ or comprehend^ a man,
and take iiim by the gift of Cod: for l he Lord hath created ft. Hath'
iwt Ciod chosen the foolhih of the world to co5:»foiind the wise, ar.d
the \vc?.k to confound tl'.e i7ii;>htj.

Now that it is perfectly corisi&tent vilh tlie character r^nd order of
Chrji^t, to be first revealed in the male and th"?!! in the lemalc, and
that both these revelations are of one Christ, is farther cvhiced a»
ibliows. " Neiiiicr is the man wiUiout the v/oman, neither the wo-
*' man without the man, in the Lord." Thus it was in Adam who
V/as the fii^-ure of him who was to come, that is confessedly, of Christ,
And as Adam was created male and female, they were both one»
"• In the image cf God created he him ; Male and female created he
'' them ; arid called their name Adam, in the day M'hca they were;
" creatt^d." But the w-oman did liot exist separately, and was not
hnown in her crdev lor some tinic. ' And even after she stood in lier
PC palate order, they were one, particularly as liicy, or he, was the
irgure of him who was to come, which is admirably adapted to the
present inquiry. For it is not disputed that the woman was first in
the transgression, and llierefore by hei- sin first had its entrance into
the huraan race. " And Adam was not deceived ; but the woman,
'< being deceived, was in the transgression." ' " She took of the fruit
''■ thereof, and did cat ; and j>:ave ?ilso to her husband, with her, and
'' he did cat." [i Tim. 5- 14. Cen. S. 6. J Bv.t when the similitude
is drawn by the apostle, between Christ and Adam, the introductiort
of sin is imputed to Mie niaii^ even to Adavn, as explicitly as the in-
ti'odr.ction of righteousness,' to one man, Jesus Chiist. " Wherefore
*'■ as l)y one luah siii entered into. the world, and death by sia ; and so
" death ])asscd upon all men, for that ?J1 have sinned ; (For if through
" the oft'etice of Vjne ir-aiiV b6 dead ; much more the grace of God
" cvA (he gift l)y grace, by one mam, Jesus Christ, hath abounded to
"■ niany.) Therefore ?iS by 4he ofiencc of one judgment came upon
" ail men to condemnation ; even so by the righteousness of one the
"' free gift came wpui ail men to justification of life." [Ro. 5. 12, 15,
is.] If t'-.en Adam v.-as the iigure, or type, pf Christ, it comes ous
titraigbt, tl:at the iTian is not v/il|;.cut the wofuan, neither the woman
\vithoi.t tl'.e man in the Lord Christ, notwithstanding that Christ is
one. For it canr.ot be that the figure should be more perfect thai>
the sub/Stance, the type than the antitype, or the order of nature than
ihc order 6f grace ; but tiic antitype must fill the type in all its matc-
iial parts, to be perfect, hc%vever f.uperior in quality and real worth,
at; it is always expected of the antitype to be superior in point of va-:
luc. " P'or il.is cause shall a man leave bis father and mother, and
'• shall be joined to his wife, and tiiey two shall be one flesh. This
'^ is a great mystery : but I speah concerning [in or towards] Christ'
'■• iv,\<\ concerning the c'liiich." [Eph. 5. 31, 32.] This then, of the
two being one, is properly a figure of Christ and the church. " I
" speak concerning Christ and concerning the church." As there-
fore Chiist is two in one, or cue revealed in iv.'c, the male and tie

OF CHRIST. 500

knnaie, which two become one in him, even one Spirit, «o are the
.two, the male and the female, united in the church into one Spirit.
Accordingly the mrai Jesus forsook his father and his mother accord-
ing to the flesh, and iinniediatclv clave to his spiritual relation, and
correspondent Spirit in the church. «' Wist ye not that i must be
« about my Father's business, or at my Father's" ? [Luk. 2. 49. See
Doddridg;e on the text."] And who is my mother and who are my breth-
ren ? Whosoever shall do the will of my Father who is in lieaven,
the same is ray brother and sister and m.other. [Matt: 12. 49.] And
we have no account that he ever called those earthly reputed parents
cither father or mother, but showed in all things that all his kindred
were of another order. And as in the natural creation, the man
should leave his father and moth<?r and be joined to his wife, tlic same
also applies to the woman. So likewise in th.e spiritual family. Ac-
cordingly, Mother forsook her father and her mother and was joir.cd
to Jesus Christ in the Spirit ; fcr whom she forsook all, and suffered
the loss of all things, ari it is written of her; " Hearken, O daughter,
" and consider, and incline thine ear ; forget also thine own people,
'* and thy father's house; so shall the king greatly desire thy beauty ;
'' for he is thy Lord ; and worship thou him."

Thus it is evident and intelligible t!ut " Neither is the man v-'iih-
" out the woman, neither the woman without the man, in the Lord.
" For as the woman is of the man, even so is the man also by \ho.
"woman; but all things of God." Adam indeed was not by tiic
woman, but Jesus was; for he was born of a woman into the world.
But as the woman was of the man, according to th.e work of God in
the natural creation, for he had been alive for some time, and had
fallen into a deep sleep, which put him past the order and power of
sensation, and the performance of the actions of life for a time ; so
was the spiritual woman, called the Queen, or the Biidc the Lamb's
wife, of the man Christ Jesus, after lie had been alive in the power
of his Spirit, and had fallen into a deep sleep, that is, the Spirit, as
to the proper order and power of spiritual lite and salvation, had been
removed from his bcdy the church. Out of that body was this wo-
man taken ; aTid endued witli that same spiritual life Avhich had been
'ax that body before, even Christ, and thus became one with him, as
th.e first woman was endued with the same animal life and rationality
of soul which existed in the first Adam, and was one with him as
already shown.

It hath been commonly understood that the church is called the
Bride the Lamb's wife, and that the term or relation consists in the
union which subsists between Christ and the church, as he is her
Savior, and she is a partaker of his Spirit. This union or relation is
not to be denied; but this alone by no means fills up the prophecies
en that subject. If the church is called the Bride, the same church
is also called Christ, and also his body^ " And all the members of
•' that ot)q body, being many, are one body; so also is Christ." [I
Cor. 12. 12. Sec G^:,!) Reply, P. 19.] And every body has its head;
k'sus Civiist thcrefe.p is the Ii{;ad of that body which is the churcbi

510 • OF THE REVELATION

and is called Christ ; as saitli the apostle ; " And he is the head of
" the body, the chiirch." [Col. 1. 18.] And if we view the church
an the line of the female or Bride, it is still necessary that this Bride
c.v body have a head. Accordingly, it is recorded in scripture of the
King and Queen, as being united in one. " Thy throne, O God, is
" for ever and ever : the sceptre of thy kingdom is a right sceptre.
" Thou lovest righteousness, and hatest wickedness : the4-efore God,
" even thy God, hath anointed thee with the oil of gladness above
^' thy fellows. Upon thy right hand did stand the Queen [in the He-
^' brev/, Bride, or wife,] in gold of Ophir. The King's daughter is
" all glorious within : her clothing is of wrought gold. She shall be
•" brought to the King in raiment of needle work : the virgins her
" companions that follow her shall be brought to thee. "With glad-
" ness and rejoicing shall they be brought : they shall enter into the
" King's palace. Instead of thy fathers shall be thy children^ whom
" thou mayest make princes in all the earth." [Psm. 4.5. 6, £cc.]
Now it will readily be granted that the King's Son who is anointed
King, is Jesus Christ, the Son of God ; for the apostle expressly ap-
plies this prophecy to him, saying, " But to the Son he saith. Thy
" throne, O God, is for ever and ever : a sceptre of righteousness is
^< the sceptre of thy kingdom." [Heb. 1. 8.] But who is the King's
daughter, called to be the Queen, or King's Bride ? If it be said,
she is the church ; It may be asked ; Doth the church mean all the
D-sembers, or only a part ? Unquestionably the whole. Then who
arc the vii-gins the companions of the Queen, who are with her
brought safe into the palace of the King? From these things it is
plain that there is a female head, a Bride, or Queen, in the church,
as well as a male, and that those virgins, who follow that female head,
are brought safe to the King and into the kingdom. And who are
these virgins but believers, the spiritual children of these spiritual
parents ? Thus far then, I have^ shown the way clearly, that Mother
is the chosen of God to reveal Christ to the world the second time ;
and that there is safety in following her and obeying her testimony,
for all. are brought safe to Christ; and because he is her Lord and
theirs, they all worship him with gladness and rejoicing. Thus Christ
came in his glory, according to his promise ; for the woman is the
glory of the man, and showeth forth his glory and power, even as
the m.an, especially the man Christ Jesus, is the image and glory of
God. And being revealed in the woman, he immediately fills his
parental order with her, and bccometh a Father, and hath children,
whom he may make princes in all tlie earth ; as again written ;
" And (thou) hast made us to our God, kings and priests; and we
" shall reign on the earth." And in this order his name becomes
universally known and honored, as it is added ; " I will make thy
" name to be remembered in all generations ; therefore shall the
" people praise thee [or as in tlip Hebrew, confess to thee,] for ever
« and ever." (Rev. 5. 10, 17.)

Bin it iialu been asked by war of objection; If Jesus Christ is
revealed the second lime ir; a v/onian. as coheiress with him in the

OF CHRIST. ;;11

kingdom, why did he not take one who had ftcver sinned, or lived
according to the corruption of fallen nature ? Or why did she have
to confess her sins when she first united herseif to the people who
\yere looking for him ? But the ways of God are not as man's v.'ays.
It is the way of God and of Cln-ist to stoop to the lost and to those
who need redemption. And the confessing of her sins in the order
and gift of God, which had been established among the people of
God before she came, only shows the greater likeness to her Lord,
when he first entered on tlje ministry ; who having no sin to confess,
nor any thing of which to repent, (because it v.as necessary that the
first foundation pillar, who was to connect the church to be redeemed,,
with God the head of all and the four.taih of purity, should keep
that union unsullied,) went to John and was baptized of h.ini, in the
baptism of repentance and the confession of sins, saying. Thus it be-
cometh us to fulfil all righteousness, and was thus set apart by John,
according to the appointment of God and the gift of the Holy Spirit,
for the work which he came to fulfil. But he had his Bride to re-
deem out of the fallen nature and works of the comuicn mass, and
to call away from her father's house and the people of her kindred,
as stated above, by that same arm, or powei-, wl,ich brought salva-
tion to hin:i, and kept him pure from that fallen nature of the fiesh
and blood of the common mass, of which he partook and in
which he was tempted. When he stood alone ; and tiode the
wine presses alone, and of the people there was none with him.
And he gained access to the throne of God, or to the mercy-
seat, in his own person, when there was no intercessor, no INlediator
before him : none to help him. Thus he overcame the v.'orld and
all evil and sat down w ith God, as the first foundation pillar in the new-
creation, the first medium of access for all others ; the first leader
and perfecter of faith. " And he saw that there was no man, and
<' wondered that there was no intercessor ; therefore his arm brought
" salvation to him, and his righteousness it sustained him." " Though
" he Avas a Son, yet learned he obedience by the things w-hich he
" suffered ; and being made perfect,^ he became the author of eter-
" nal salvation to all them that obey him." Therefore she who was
called of God to be first in the line of the female, having the works
of the fallen nature, actually confessed her sins, and took up her ercss
against all sin in nature as well as Avorks, according to tiie gift and
appointment of God in this last day, and thus in the fulfilling of alt
righteousness, received the same Spirit and became unhcd with him
who lived in human nature without sin, and was thus set apart to the
v/ork of the everlasting gospel of Christ's second appearing.

This is the woma^j, to whom the promise is fulfilled, with good
witness ; " I will put cninity between thee and the v.^oman, and be-
" tween thy seed and her seed : It shall bruise thy head, and thou
" shalt bruise his heel." The first woman was not the one ; for she
was the first transgressor ; and her seed are the seed of the serpent
whom she obeyed. « Ye arc of your father, the devil, and his lusts
■'■ ye will do." Some may count Mary, the reputed mother of

513 OF THE REVELATION

Christ, the woman. But, according to what she saiid, that oil n-ations
should cnll her blessed, so it came to pass: there is no special enmity
of the serpent against her : she did not bring forth tlie promised
seed, but only the tabernacle in which he dwelt for a time, in the
line of the male. For the man. who is the head of the womav and
of the whole body, must of necessity be lirst, that the woman, com-
ing after, may be subject in her own lot. The seed of the woman
is very correctly granted to ])c Christ ; and thus it comes to pass,
that as she led the way into sin,' she is called of God to lead the way,
and bear the burden and suffer the persecution of the serpent, in
making a final cud of sin in the church of God.

Now while the enmity between the serpent and the woman, and
between his seed and her seed, remains, it is unavoidable, that the
nearer any people come to the footsteps of the true seed, which is
Christ, the more the enmity will be raised against them ; and when
any cohjc to walk correctly in his steps, the enmity of the serpent
and his seed, will come to the highest pitch. And herein the wicked
world, but especial the professors, ai-e our witnesses, however much
against their intentions, that we are the true seed, the real body, the
church, of which Christ is the head, and our Mother, the woman of
the promise. This is thr woman, against whom the eniTjity of all
men, under the influence of nature, is most deeply rooted; not as a
ivoman, but as a ivovuai devoted to the life of Christ ; because, by
the living testimony of the Spirit of Christ through her, theiii worldly
glory and honor, their pride, and their fleshly lusts are cut ofl": and
this they count ruin. Asa young man not long ago, said ; (as I was
told by his father, and with Paul, I at least partly believe it ; for it
was a very natural and probable saying, and represents the spirit of
the world to an exactness;) '< If there arc a people of God on the
" earth, these arc the people ; and they will ruin our family. My
" father is sure to go with them, and my sister is sure to go with
" them ; and they will ruin our family." This is the woman of
whom your brother in the ministry is reported to have exclaimed ;
<« That woman God my soul abhors." This he pretended was be-
cause she was owned and worshipped as God ; but that was a lying
affectation. A v.'ornan-god is his soul's delight; a woman, devoted
to the saciiflcesof the flesh and addicted to receive them. Accord-
ing to the v/ords of the old ceremony ; " With my body I thee wor-
•' ship." But the true source of his al)horrencc of that T<,'cvian^ is
the same in him as in all other men in nature ; (though many arc
more modest and gentlemanly than to give it full vent,) because she
was a worshipper of the living God and his Christ, a follower and
Iielpev with Christ in the work of the regeneration, and the woman,
Vvho is the head, in the female line, of lus body the church. ; being
the Bride the Lamb'.s wife, and by whom, in that relation, the man-
child is brought forth, '' Who was to rule the nations with a rod of
" iron," " 'i'hou shalt break them with a rod of iron ; tliou shalt
*' dash them in pieces like a potter's vessel." Not by tyranny or
cruelty; but with the pov/cr ond edge of truth. No usurpation iu

OF CHRIST. 5 Li

Christ or in his church. You have called the man-clilld, i'rj*' .',7 .- I
feel r.o disposition to contradict you — Christ is the trutli.

This is THE WOMAN, against wiiom the cnnnty of all wovTien in
nature, and living after the couree of the world, is strairicd to trr'
hi.^hest pilch ; because by the living testimony of Christ, through
her and her seed, their earthly consequence, gioi-y and h.onor, the
carnal Avorehip paid to them ; the sensual pleasures a!;d glovv of
this world and the kingdoms of it, arc all cut off. They frequently
cry out ; that tliey will be ruined, and tliat their children will h".
ruined, and their souls be lost. But this is an artful prcte::t to pre-
serve the flesh — a dcccptious affectation. For as soon as lise sacri-
fices of the fle.sh are restorfed, or secured, their great ccricern for t!ic
salvation of t|ieir children, or themselves cither, is of little force — it
soon abates. No great lamentation for the want of salvation to ti-.eir
own souls or those of their children ; no gi'Ccit labor to obtain it, is
found among women more than men, wl'.ere none of them are likely
to confess and forsake their sins, and follow Chiist in the faith of his
^;econd appearing. Not much inatter how ungodly tliey arc, provided
they are prosperous in the glory, the honors and pleasures of this weiid.
But the true cause of the enmity and offence of won; en in natr.ic,
against the testimony of Christ in his scccmd appearing, is, tliat if thev
and their cliildrcn receive it, Chrir.t vj'.ll get t/ir-ni ; and theci ti.ey
must follow him and not Adam ; For in Christ they neither marry
nor are given in marriage. And this being the case, the glory of
this world and of the kingdoms thereof, is cut down and withereth.
Woe to them that arc Tj'ith child, and to than that give H:!ck in tho^n
days ; and they that beget are not exempt. I'Liaily here ; Wcuien
who are diQiculted and in trouble, from a sen!>e of duly and there-
fore not so chargeable as others with th.e ungodly temper above de-
scribed, are moderate and teachable ; and never afraid to converse
freely with the believers in Christ's second aj^pearing, who are called
Shakers ; never boisterous, never comn)andh)g or auth.orilative over
their husbands. For the man or the woman v*ho is afraid to con-
verse with these believers, or is boisterous and unruly, is governed
by the enmity of the serpent against the woman and her seed. YiWt
again ;

This revelation of Christ the second time, in the line of tlic lomale,
is also by believers considered as the revelation of the Hdly G!:ost
in her proper order and character, as the Mntiier of Jesus the Sen
of God, and of his Bride, and through them, of all believers ; a-s well
as of the whole creation, botii old and new. As God in t;)C relation
of Father, is the fountain and spring of ail power, and th.e origin?!
source of all being, aiul from whom is the "sVoi'd, or seed, !)y which
all things are raade,> or generated, so may the Holy Ghost be consid-
ered as the corresponding relation or ])ower in God, through wivnn '
the Word, which is the united operation or going i'ortii, of the two,
hath its effect, to the orderly prodxiclion of a)! thirig'"^. Thu?;, « In
" the beginning God created [or procreatedl the heaven and the
'= earth. And the earth v,as vithout f;irni and void ; and darkness

T 3

514 OF THE REVELATION

•• %vas upon the face of the deep : aiid the Spirit of Ccd moved [in
■'' the Hebrew, sat, or brooded] upon the face of the waters." (Gen.
i. 1,2.) After which the various paits of creation were distinctly
brought foith in order as the power and Word of Gcd called them
j)ut. " And God said, Ixt there be light : and there v. as iigljt."
Farther ; " And God said. Let us make man in oiir own image, after
"• our likeness," doth not necessarily imply three, two being equal tc
that manner of language. And when the work came forth accord-
ing to th.e pi\oposal, it consisted in tu'o, not in thirce : and these tv,o
were one. " So God created [or procreated"!* man in his image : in
" the image of God created he him ; male and female created he
" them ; and blessed them, and called their name Adam, in the day
" when they were created." And with respect to the new creation,
of whom Christ Jesus is the beginniilg, it is written ; " The Holy
*' Ghost shall come upon thee (to enable thee to conceive,) and the
*' pov/er of the highest shall overshadow thee ; (by which power thou
'• shalt conceive ;) therefore also, that holy One, v;hen bcrn, shall be
'' called the Son of God," as being begotten of the Father, and con-
ceived by the Holy Spirit ; as is evident afterwards, (Matt, I. 20.)
" That which is conceived in (not by) her is of the Jloiy Giicst," by
^hom it wa? conceived, and deposited with Mary, to be endowed
with a body of the same flesh and blood with these who were to be
saved, and that he who sanctifieth and they who are sanclincd might
he all of one. And there were evidently two co-o])erating in the
generation of Jesus the Son of God, without considering Mary as
liaving any part in it ; as she evidently had not, the whole matter be-
ing entirely beyond the sphere and power of natural generatior. ;
although the niateiial body which he inh.abited Avas formed of her
sabstance, in the ordinary line of physical production.

On this subject I shall be as concise as I can to comport wiih
plainness, as it is mainly known and understood by the revelation in
the present dispsnsatiqn, and because there is already such a clear
and explicit publication made. The knowledge and undcrstaixliug
of this particular, depending on the revelation of the piescnt day,
are not so likely to be received, except by those who have faith in the
existing testimony, or are possessed of more than ordinary candor
and simple intelligency. But to such it will appear plain, according
1',? llie scriptures, that there was yet something material to be reveal-
ed in the character of God, which Jesus Did not make known. For
tho\igh he revealed God in the relation of Father, h.c did net shew

* It viaif hs ex/iedicnt to advertise the zu-karncd reader., the Icarntd
I nocd not, that [li"lI3~| (he ivord here tised, is not that zvhichis covi7no7!-
lu nfied to exfircsa the direct /irocreation ofv-wn^ \J.hut tvord is 'iS' i!f;d]
t)iU is'handed down aft huvin;^ the abcx'e accrfitation in ancient days;
and it a/iiiy ,cx/n-esses the ".vorT: of God in /irodzicing the ivhole crea-
tion bij his OKiin iiorjcr and cjiergij, withont the aid of amj other. It
is also an acceptatiqn ^tuell ada/ued to express the cominr f.rth cf
the creation in ordTr, a.rJ of i.icn in //.,c ihiatjc cf God.

OF CHRIST. 515

him out fully in that relation : Therefore he saith, " These thinijs
" have I spoken to you in proverbs : but the time cometh when I
" will no more speak to you in proverbs, but I shall show you plainly
'• of the Father ;" and af^ain ; " But in the days of the voice of the
*' seventh angel, when he shall begin to sound, and the mystery of
«' God shall be finished." (Jno. 1g! 25. and Rev. 10. 7.) Thus the
mystery of God, and of the Father and of Christ, v/hich began to be
opened in the first appeaAig of Christ, remained to be finished when
the seventh angel should begin to sound, so that it might be under-
stood in tl>e progress of t!ie work from the beginning, and believers
be Irailt up in that knowledge. And nothing can be mere consistent
and according to order, than the idea of a twofold corresponding re-
lation in God, as exhibited in his creation, called Father and Holy
Ghost, or Mother, as the source from v/hence Christ in his first and
second appearance, or the Son and the Daughter, shovild spring and
come forth, to be in their proper lot, and corresponding relation, the
joint visible parentage of the faithful family of God. Nothing can
be better in order than that the King's Son, who is anointed King^
and the Queen, or Bride, who stood on his right hand, who forsook
aii for him v.'hora she vrorslnppeth, and who is brought into his palace
with the virgins who abide there for ever, as on the day of bis mar-
riage, according to what is again written, " The marriage of the
" Lamb is come and his Bride hath made herself ready j" I say,
nothing can be better in order than that these should be the Son and
Daughter of the Father and of the Holy Spirit, one God, and these
the one joint parentage of the church of God, in wluch there is but
one Spirit.

But was not the Holy Ghost revealed in tlie first appearing of
Christ ? As God was revealed to men lx:fore the coming of Chrisli
at all, but was never known in the relation of a Father in that Spi^
ritual manner in which he is revealed in Christ Jesus ; so the Holy
Ghost was made known in the first appearing, as the Spirit of trutli,
and the Spirit of promise, by which Christ dv,e!t in his church. But
in hor corrcsporxling relation to the Father, as a Mother having
children, she was never fully revealed until the present day. In this
day the mystery of Qod is finished.

An argument hath been urged against this doctrine. That the
phrase, Holy Ghost, in the scripture is always used in the mascu-
line gender. And what then ? Because the terms Father and he
are applied to God'^s being masculine, are we therefore to suppose
that there is in God any tiling properly and essentially masculine, or
of the male, as in mankind ? But as the male is the head, and has al-
ways been accounted the^most honorable in creation, and God is the
most honorable of all beings, and the head over all, and finally as he
is called the Father, his name is used in the masculine. And when
the Holy Ghost is named as being the Spirit of the Father and the
Son, especially when personified, the male epithet is sometimes used.
But what is in this to make the feminine imiproper, whcnihe Spirit is
made known in her proper relation, in the second rc^'clation of Christ

516 OF THE REVELATION

it) the female, even by that woman who said, " I am Ann the Word/*
Js this to sigr.lFy that in God there are two parts, or essentially dis-
tinct persons, tho inale and the female ? By no means ; tiicse are all
relative titles. But these various and corroborating consideraticns
show, that in God, there is that which answers to these relations,
that is, union as between two, and correspoiidcnt operations, as being
of the Fariicv, tiie f;;tihlain of pov*-er, whence all things originate,
and the Spirit as the Mother of air cieatures, who prcducelh all by
the saniC V/ovd cf power as the co-opcratiiig; energy of the two.
Accordingly, the Spirit of God speaks in the feminine, by the title
of \¥isdom, as a copartner and companion M'ith him, and of co-etcr-
nal csistancc, saying ; " The Lord possessed me in the beginning of
'• his way, bclbre his works of eld. I was set np from everlasting.'*
Of which hereafter. But yon are not unacquainted that in the Greek
language the term. Ilolj/ Ghost, is neuter gender, and therefore
equally appiicvtble to nr^alecr female, although its relative or concor-
dant vyords are sometimes masculine, 'i'hese are also ditTerent
times translated in the masculine, in English, when they are neuter
in Greek. It is fuvthennore worthy of notice, that in the Hebrew
the term Spirit oi God is used in the cotnmon gender, which, you
know, includes both male and female. If therefore the male epi-
thet hath been commonly used in former dispensations, the adoption
of th.c female in th.i;j, is by no means improper, when her appropri-
ate relation arid works are made knov.-n. Besides ; In the work of
creation, tlie term, Spirit of God, is in sgrc-emcnt with a feminine
participle, by wl.ich it !)cccraes definitively feminine, and the Spirit
is reprcscnled as a Pvlother producing all things. ^' And the Spirit
*' of Gcd v.as brooding en the face or' the waters. And God said,
« Let t'lere be light and there was light." This agrees with the
order of the generation of Jesus Ch.rist as the beginning of the new-
jmd superior creation. These things show that these epithets ;;reat]y
depend on the idiom of languages, and the conceptions which mtii
have of the relation in which God stands towards them. At the
same time that the scriptures and the works of God in both the old
and new crealior.s manifestly teach, that the male and the female arc
the nearest that iw.y thing can come to that inccmpreh.ensibie natuie
of two in one, v.liicli is in God, and to which these answer.

So much beir.g said of the two, the Father and the ITcly Ghost,
may lead to an ir.cpiiry respecting l/ic three^ who arc said (o be one.
'' I rr there arc till ee that Lear ipccid in heaven, the Father, the
" Word, and the Holy Ghost : and these three are one." We also
read of the Word, in the heginiiing of John's record of (he gospel ;
" in the bcgip.ning was th,c V/oid, and (he Word was with God, and
" U>e Word was God : (lie same was in the brginning with Gcd.,
" Ail t! irigs were made by hiin ; ard witiioul i.im wus not ar.y tldr.g
'^" made u-hich was n;ade, fs.V:^ tlic Word was made flesh and dwelt
" among i:s ("and we beheld his glory, the glory as of the only 1 c-
« gotten of [from or hy~\ the Father,) full of grace and truth." Thia
being the Word who is Gcd, by v, hem all thirgs were made, and vvIiq

OF CHRIST. Sir

was made flesli, or clothed with it, in the person of the Son of Gcd,
is God, the same who was revealed in iiim in whom dwelt the fulness
of the Deity bodily, who is Jesus Christ. This Word tlxn is the
revelation of God,tlie Father and the Holy Ghost ; or it is God re-
vealed, the Word of revelation — the manifestation or exhibition of
the power and energy of God, the Father and the Holy Ghost, as
v/hen God said, Let it be, and it was, and again, Tet us make inai/
in our image and after our likeness — or it is God operating; for by
him all things Avere made. As therefore the Father and the Hoiy
Ghost are one, the Father and the Word and the Holy Ghost arc
also one. This Word is Christ, or it is God dwelling in the Son by
the gift and power of the Holy Ghost ; accordingly the term Son, is
used in th^ same order as Word; " Go ye, therefore, and teach ail
" nations, hapti?:ing them in the name of the Father, and of tlie Son,
" and of the Holy Ghost." Tl>e Holy Ghost being named last in
order, because the Father and the Word, and the Son, were more
i'ully revealed in that day, than the Holy Ghost ; of whom nothiii;';
was then known and understood, only as the Spirit cf promise, and
as the Spirit of God in general terms, the Spirit of the Fatlicr and of
the Son, the Spirit of truth, and the like; but nothing correctly as
to her correspondent relation to the Father in the works cf creation,
both old and liew ; and because the Father and the Son are in tr.u
line of tl;c male, the Father being revealed, or declared by the Sor;,
they are named first in order, and the Holy Ghost and the Daughter,
are named no:it in order. In the mean time ; as Son implies Father,
the same also implies Mother ; and as Daughter implies J.Iothej-,
the same also implies Father ; these, therefore, have revealed or de-
clared the Father and the Mother, who are Gcd, the Father and the
Hoiy Ghost, and the same Word, being one with the Fatl.er and the
Holy Ghost, is revealed hi them both; this Word is Ciirist in his
first and second appearing : God and Christ are one.

Little as was understood of the Holy Ghost in her correspondent
relation to the Father, in Christ's first appc<u:iig, some scriptures, a
pat t of which I have already noticed, are properly applicable to this
subject. It will be expedient to notice a few more. In the book of
the Proverbs, (8. 22, &c.) the Spirit speaks h.y the name of Wisdom,
t-aying, " The Lord possessed me in the beginning of his way, before
'• his works of old. I was set up from everlasting, from the begin-
*' ning, or ever the earth was. When there were no depths I was
" brought foith." This scripture, tradition has applied to the Son,
as being otic of its three persons in Deity, and co-eternal with the
i'ather ; but as co-eternal and co-essential with the Father, are epi-
thets never applied to the Son, by the authority of revelation, nei-
ther any tiling tantamount, there is no reason for such an acceptation
of this scripture. You have applied it to the Son as a created being.
]5ut such a:i acceptation appears rather forced, and the language
too stror.g to apply to one w'iO is in any sense a created being, no
(iouLt as strong us the author could find to express that which had n'o^
hcgiiuib^. " The Lord possessed (not created) me in the beginr

518 Oi THE REVELATION"

of his waj', (Ijefurc he had made any thing,} before his V.'orks of old,."
and " Then I was by him, as one brought up with him:" (as though
I were his fellow or equal: jnx a nurse or parent of the same power
and age. See Numb. 11. 12. Isa. 49. 23. and therefore as completely
everlasting as he.) This same word, which is translated a mirsing-
Jat/iery in the book of Moses, '^ As a nursing-father beareth a siickiiig
child," ought rather to be rendered a nursing-mother^ as it is the
appropriate work of the mother to nurse the sucking child ;
'■ Thy kings shall be nursing-fathers and thy queens nursing-mothers."
Accordingly, the Seventy have translated the word in both the above
passages by a word ['r'c(9j;70i'J v/hich is definitively feminine ; and this
helps to illustrate the idea of Wisdom in the feminine, as the co-essen-
tid and co-eterr.al One with the Father, and therefore as being the same
■with the Holy Ghost. " And I was daily his delight, rejoicing always
" before him ; rejoicing in tb.e habital^le part of the earth ; and my
" delights were with the sons of men." And said Jesus, " Wisdom
" is justified of all her children." Wisdom therefore is a Mother
and hath children, of whom Jesus is the first born, and all the rest
who are younger approve her Avork and justify her in him. I do not
intend to insist on the female epithet in these scriptures, the term-
Wladoiiu being feraaninc in those languages. But those who apply
that passage in the proverbs to Christ, and make any account of tJie
masculiiie as applied to the Holy Ghost, ought at least to remember,
that if Wisdom in that place means Christ, it is Christ in the femi-
rine gender, and theretore the idea is not unfavorable to hi.s bciijg
revealed the second time in the female, and that the revelation of
the Koly Ghost m the same, is a perfectly consistent matter. But
the words of Jesus Christ have fixed the matter, that Wisdom as be-
ing in the female liiic, is a ?>Iother having children ; wiiich perfectly
agrees with her being the Holy Spirit, the Mother of the Son of
God, who after having brought him forth preserved him as a mother
doth her son, and laid special claim to him after his baptism. " And
<' the Holy Ghost descended in a bodily shape, like a dove, upon
" him, and a voice came from heaven, w-hich said, Thou art mr be-
" loved Son ; in thee I am well pleased. And Jesus being full of the
" Holy Ghost returned from Jordan, and was led by the Spirit into
" tlie wilderness, being forty days tempted by the devil ;" but was
safely kept until he returned in the power of the. Spirit into Galilee,
and there the Spirit of the Lord was upon him, and so remained.

And thus the whole snhject eventuates according to the words of
the Lord by the prophet Jeren:iiah ; " Behold the days come saith
«' the Lord, that I will raise i;nto David a rightcotis Branch, and a
" King shall reign and prosper, and shall execute justice and judg-
" ment in the earth. In his days Judah shall be saved and Israel shall
" dwell safely ; and this is the name wliereby he shall be called, tht,
" Lord ovr kichteous.nt.ss." (Jer. 23. 5, 6.) But in a little time
t!ic whole land is corrupted and desolate ; " For the land is full of
" ad'.iltcrics ; for bcca'!se of swearing th.c land mourneth, the plca-
n sant plains of the wi/dcrnc5:s arc dried un ; and their course is d^tl,

OF CHRIST. 510

*' and their Ibrce is not right. For both prcplict and priest tive pro-
" fane ; yea, in my house have I found their wickedness, saith the
" Lord. The abomination that makcth desolate, in the holv place,
where it ought not to be — the lawless sitting in the temple of God.
But in the next place, as of the second appearing of Christ in the
female in union with the male, both being expressed in the prophecy,
the promised bles^ng was never to come to an end. " Eehold the
" days come, saith the Lord, that I will perform that good thing-
♦' which I have promised to the house of Israel, and to the house of
*' Judah. In those days, and at that time, will I cause the Branch of
" righteousness to grow up unto David ; and he shall execute justice
*' and righteousness in the land. In those days shall Judah be saved,
" and Jerusalem shall dwell safely ; and this is the name wherewith
" she shall be called. The Lord our righteousness;" and this is fol-
lowed by a bold account of the everlasting piospcrity of the church
of God. (Jer. 33. 14, Sec.) Should any suppose that the church, or
Jerusalem, is the s/ie, who is called The Lord our righteous^ness,
Let such consider, that by parity of reason Judah or Israel, is the
/if, who is so called in the former prophecy as quoted aI)ovc ; and
thus by excluding the Christ or Word, from the character or name
of The Lord our Rig/iteousiicss, in the female, he is also excluded
from that honor in the male. For, as before shown, the church hath
a head ; and if in the first instance, the term he, be used in rclati«in
to th&t head, who is the male, it is as natural and fair a construction
to understand the term she, as relating to that head who is female,
in the second, and in union with the first. Besides; for the church
to call herself The Lord our righteousness, is too absurd to be ad-
mitted by people of liberal information. Notliing therefore is more
natural and easy, according to the plain language of those proplie-
cies, as well as the revelation of the present day than to understand
the first as relating to the first ap])earing of Christ in the male only,
and the second, to the revelation of the same eternal Word, or Anoint-
ing Spirit, in the female, in union and corresponding relation to the
male. And thus it is finished ; that as the w oman is of the man, and
Mother sprang up of the same body, in the same faith and Spirit of
Christ, God causing the Branch of righteousness which had once
been raised, to grow up, so the man is by the woman, Chiist the same
eternal Woid, or Anointing, being again revealed in her, while she
acknowledged him, as her Lord and head — the head of the woman
is the man.

Thus I have stated concisely, according to the scriptures — that
Christ is a Spirit — that his being revealed or coming again doth not
require the vi;;ion, or appearance of that material body, or persona-
lity, which was once seen among the people — that he was to come in
his people, or church — that the church hath a head, or beginning —
and that it is according to the scriptures, that this beginning, in which
ilie second revelation should commence, should be a woman — conse-
quently all reasonable objections against Mother, as the Anointed of
Cod for that p\.-;rpose; are obviated. This be::;;; done, every r^iscn-

:o OF THE REVELATION

yble man is satisfied of the truth of the testimony as it stands. And
) now bvinj;- my long epistle to a close ; in which 1 have used free-
dom v/ith a few parts of your publications, and only a few, as I had
^10 intention of noticing the whole. And although I have passed over
several sentences and some sentiments which I could not adopt, which
vould have led into discussions more extensive than convenient, many
einer parts I should have no feeling to oppose, as being v. ritten to
;^ood purpose, and containing sentiments wiiich I most cordially ap-
prove, and which arc well supported by divine revelation.
With due esteem 1 am vour friend,

JOHN D UNLAW.

ricasant ITdl, JYovcviber 4, 1815.

POSTSCRIPT.

Barton- ;

SEND me a copy in your handv»riting, of the sermon which
you ]>reached on the coming of Christ in the clouds to judge the
world, Zech. 10. L; and let it contain all tlje doctrines and ideas in
explicit terms, which you delivered on that subject in the summer
and fall of 1 804, and then I will be better pi-epared to inquire of you,
Why it is niore inconsistent for the Shakers to say Christ has come in
liis people and is calling men to judgment by the gospel, than for
you to preach that the judgirient had then begun, and would be car-
ried on in the people ; that these were the white clouds, white horses.
Sec. When you send me this sermon to my satisfaction ; you may
demand of me twenty dollars which I hereby agree to pav.

J. DUNLAVY.