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DISCOURSES

O N

SEVERAL SUBJECTS.

b y

v
WILLIAM WISHART,D.D.

Principal of the College of Edinburgh.

LONDON:

Printed by W. Strahan ;

And fold by A.Millar in the Strand, and

•Mcff, Hamilton and Balfour at Edinburgh.

MDCCLIIL

T O
The Right Reverend

benjamin,

Lord Bishop of

WINCHESTER,

Prelate of the mod Noble Order of
the Garter,

IN a grateful Remembrance of many
Favours ; and, particularly, of the
Afiiftances received from His Excel-
lent Writings :

Thefe Discourses
are moft humbly prefented by

The A U T H O R.

r

%

%

T H E ?&

CONTENTS

ANEJJay on the Indifpenfible Necejfity of
a Holy and Good Life to the Happinefs
of Heaven. Pag. I.

Charity the End of the Commandment ; or,
Univerfal Love the Defign of Chrijlianity,

I23-

The certain and unchangeable Difference be-
twixt Moral Good and Evil, 177.

Pub lick Virtue recommended, 227.

AD-

ADVERTISEMENT.

TH E publication of the firft of
thefe Difcourfes, I have given
a fufficient account of in the Preface
to it : for the revival of the reft, I
fhall only fay ; that, for fome of them
there has, long, been a demand ; and
all of them, I hope, may, by the Di-
vine blefling, be of general ufe.

A N

ESSAY

O N T H E

Indifpenfible Necessity of a
Holy and Good Life

to THE

HAPPINESS of HEAVEN.

SHEWING,

That this Necefiity, according to the
plain tenor of the Gofpel, is with-
out any Referve or Exception.

WITH

A Practical Improvement of the
Argument.

By WILLIAM WISHART, DD,

Principal of the College of Edinburgh,

.

[ix]

— . —

THE

PREFACE.

TH E Chief Matter contained in
the following Papers appears to
me, after a long and deliberate confi-
deration, to be the Truth of God,
plainly declared in his Word : and all
who agree with me in this, muft alfo
own, that it is Truth of the greatefl
Importance to the Souls of Men -a and
mod neceffary to be laid before all
Sinners, for awakening them, and warn-
ing them to flee from the wrath to come;
and before all good Chrijlians for their
fatisfaclion and encouragement, and
for exciting them to their Duty : fo
that, this Publication (lands in need
of no Apology. I have, indeed, been
long and ftrongly Prompted to it by
my own Heart, as the bed Service I
could think it in my Power to do,
for the Honour of God, and the great-
ly 3 eft

k P R E F A C E.

eft good of my Fellow-creatures. And
I thought I could not better employ
the few leifure- hours I might have, at
a time when fome necefTary affairs took
me off, for a while, from my Ordi-
nary ftation of ufefulnefs in the Church,
than by collecting into one view what
I had delivered, on feveral Occafions,
upon this important Argument : as
feveral of the moft attentive and ju-
dicious Hearers have expreffed an ear-
ner! defire of having a more deliberate
view of it.

As to the Stile of thefe papers : the
only thing I have ftudied is, to ufe all
Plainnefs of fpeecb : and, if any where
I have rifen to a Warmth, or flrength,
of expreflion, it is rather that I have
been led on to it by the Subject itfelf,
than that I have ftudied it. I am fen-
fible that the Stile, in many places, is
loofe, and full of words and repeti-
tions : but this has often appeared to
me necefTary, in fpeaking to the bulk
of mankind, and combating inveterate
prejudices. I doubt not, a Critical Eye
may find many faults and inequalities
in the Stile, which I have not been

very

PREFACE. xi

very anxious to prevent ; many, which
I have not been able either to difcover
or to help. But I wifh thefe Papers to
be read, rather with a ferious Atten-
tion to the Matter of them, than with
a Critical Attention to the Stile. If
in that any candid and well-difpofed
perfon mail think I have fallen into any
Miftake, efpecially in my main Argu-
ment ; His friendly admonitions fhall
be thankfully received, and refpectful-
]y Anfwered ; and I fhall either ac-
knowledge my miftake, when difco-
vered to me, owning my Obligation
to him for the difcovery ; or give the
reafons why I am not Convinced of
any : provided He fets his Name to
his performance, as I have done mine,
that I may know what Degree of re-
flect is due to his Character in the
World. But, if any namelefs and care-
iefs Writer fhall in the fpirit of bit-
ternefs, or contempt, difcover ill-na-
ture, by way of fhewing Wit ; bring
a railing accufation againft me, inftead
of Argument; and impute to bad, or
finiftrous defigns, what I know to be
written with the moll honeft purpofe ;

I believe

xii P R E F A C E.

I believe the Impartial World will
reckon, that neglect and forgivenefs is
the moil proper treatment I can give
to fuch an Adverfary. Mean time,
I earneflly recommend thefe Papers
to a ferious perufal ; and to the Blef-
fing of God, which alone can make
them effectual for any good purpofe.

THE

THE

CONTENTS.

INTRODUCTION, Pag. I — II,

Importance of the Argument, pag. i. Its
ufefulnefs to Sinners, 4. to good men, ib*
Sentiments of Others about it, 5. The
Author's fentiment, 7. Mad nefs of Sin-
ners, 8. Salvation upon a Repentance
deferred to the laft, impojjible ; in what
fenfe, 9.

Proofs of the Abfolute NecefTity of a
good Life, to Future Happinefs :
from Reafon, 11 — 19.

1. From the Nature of God, n. 2. From
the Nature of Man, 13. And, 3. of our
true Happinefs, 15. The great Defign
of Religion, 17.

Proofs from Holy Scripture, 19 — 95.

I. The great Defign of Chriftianity, and
of Chrift's coming into the World
and His death, 20 — 28.

Three things Abfolutely necefTary, by the
Gofpel, to our Salvation ; Faith, Repent-
ance, and Holinefs, 23. No one of thefe
can fupply the place of any of the other -j, 24.
Holinefs the end of all the reft, 25. Im-
provement in it necefiarv, 26.

II. The

xiv CONTENTS.

II. The Chriftian's preparation for
Heaven, aprogrejive work, 28 — 40.

Qur ftate in this life a ftate of Exercife, from
the Original condition of human nature,
29. The Captain of our Salvation has
gone before us to His glory, by a courfe
of obedience and patience, ib. and 30.
Scripture-Metaphors fetring forth the
Chriftian life, 31 — ?<l. Plain defcriptions
of it, 34 — 36. End of the Chriftian In-
itiations, 37. Examples of the Saints, ib.
Of the Apoftle Faul^ 38, 39.

III. The Promifes of future Happinefs
made to a Holy Life, the Threat-
nings of future Punifhment againft
workers of iniquity •, without any Re-
ferve or Exception, 40 — 52.

God no refpefier of Perfons, 44, 45 . Gal*
vi. 7, 8. confiJered at large, 45 — 50.
Mat. xxv. 3 1 — illuftrated, 50, 51. 1 Jo.
iii. 7. illuftrated, 51.

IV. God will give a deaf ear to their
cries at lafi, who refufe to hearken
to His Calls in time, 52 — 36.

V. No one Promife in Scripture gives
the leaiL encouragement to their

hopes

CONTENTS. *v

hopes of Heaven, who go on in a
Sinful Courie to the laft^ 56 — 75.
Promifes of Salvation made to Repentance
and Faith ; how perverted, 57. Vindi-
cated from this perverfe construction, 58.
I. Qbvioir reafons, why the Promifes of
Salvation made to Faith and Repentance ;
without derogating from the Abfolute ne-
ceflity of aHolyLife, <8 — 6x. A3, xv. 9.
andGW. v. 6 illuftrated,6©. 2. Thefe Pro-
mifes cannot imply, that thefr/l Acts of
Repentance and Faith render a man im-
mediately meet for Heaven, 61 — 64. Sal-
vation, what it means and implies, 62, 63.
3. Thefe Promifes always addrefTed to
men in Ife and health ; and made to a
prefent compliance with the Call of the
Gofpel, 64 — 67. 4. The Repentance
and Faith, to which they are made, plain-
ly defcribed to be fuch as atlually are the
Beginnings of a Holy Life, 67 — 72.
"5. When men, by Repentance and Faith,
are entered on a Chriftian courfe ; the
exhortations of the Apoftles to them are,
to per fever e and improve in Holinefs, 72,
7 3. True Repentance never late j late Re-
pentance never true, 75.

VI. No one inftance, in Scripture, of
that Repentance availing to Salva-
tion, which was deferred to the laft^

75~92*

xvi CONTENTS.

Common prejudices, 76. True exercife of
Chanty, 77. Parable of the Labourers in
the vineyard confidered, 78, 79. Cafe of
the Thief on the Crofs fairly ftated, 79— 86.
whence, r. it does not appear, that he
had ever been an habitual finner in his
former life, 8 6. nor, 2. fuppofing he had,
that he had never Repented till then, 83.
but, 3. there appear pofitive marks and
evidences of the contrary, 8 8. His noble
Confeffion, 90, 91.

VII. The Conduct of our Saviour, an.d
His Apoftles, in calling Sinners to Re-
pentance^ perfectly agreeable to the
Plan here laid down, 92 — 94.

A general Inference, 95.

Application, 95.

Lamentation over the fad ftate of Religion
in our day, 95. Grofs miftakes in Prac-
tice, ib, — 99. The ufe many make of
the Minifters of Religion : and the time
of calling for their afliftance, 99 — .106.
Grofs corruptions crept into the Chrifrian
Church, 104. The myjlery of iniquity j
and the Spirit of Popery, 105, 106.

Serious addrefs to Sinners, ic6 — 114.
Earneft addrefs to good Chriftians, 114.
Characters of an Improved Saint, ib. .

A N

[ « 1

*1

-~

A N

ESSAY

ON THE

Indifpenfible Necessity of a
Holy and Good Life

to THE

HAPPINESS of HEAVEN.

OF all the fnares whereby the deceit-
fulnefs that is in fin betrays finners,
and hardens them in a vicious
courfe, there is none more dan-
gerous than their flattering themfelves they
may go on fecurely in fin, in the hopes of
fetting all to rights at laji^ by a late or a
death-bed repentance. There is hardly any
fnare in which fo many Tinners are caught,
to their utter ruin. Few, if any, who have
only the light of nature and moral confcience
to guide them, as all mankind have, can be
iVppoied abfolutely infenfible, that an obfti-
B nate

[2]

nate vicious difpofition is inconfiftent with
the true happinefs of a reafonable creature :
there are none who are favoured with the
light of theGofpel, and have any regard to
it, but may eafily be fenfible of the incon-
fiftency of fuch a difpofition with that hap-
pinefs of the other world, which is there
brought to light. Scarce any one, there-
fore, who profeffes Chriftianity, can be fup-
pofed fo hardened in impiety as not to be
apprehenfive that he is unfafe in a vicious
courfe j that his prefent ftate is bad and dan-
gerous ; that he muft be ruined for ever, if
he always continues in it : but wrong notions
and prefumptuous hopes of the mercy of
God, vain apprehenfions of the eafinefs of
that repentance #/ /<z/?, the hardnefs of which
makes him put it off now , concur with the
iinner's love of his vicious lufts and evil
ways, to make him flatter himfelf he may
go on all his life in that beloved indulgence,
and make himfelf eafy in the hopes of re-
trieving all at laft, by a late regrate and
dying forrow for an ill-fpent life.

Nor are they only caught in this fnare,
who deliberately put off their repentance to
the very lafi9 and do not fo much as refohe
to fet about it 'till then ; but they alfo who
(though they refolve to begin their repentance
more early, fo as to live religioufly and vir-
tuoufly for fame part of their lives, yet) put
it off from time to time, to a more conve-
nient

[3 3
nient fcafin, as they think, when they hope
to be in a better difpofition, or more advan-
tageous circumftances, for it ; till by con-
frantly delaying from one time to another,
and yielding more and more by degrees to
fl oth, and thus letting tbeir averfion to re-
pentance, and their love to fin, grow upon
them, they are thoughtlefly and inconfider-
ately drawn into the fnare of putting of*
their repentance to the very laft, though this
was not their firft intention. There is fome-
thing vaftly encroaching andenfnaring in this
humour ofdelying and putting off, when once
it feizes a man as to any thing j it infenfibly
gains ground by degrees ; and what a man
durft not adventure downright to neglect,
or refolve to let alone, he is effectually
drawn in to neglecl by delaying it : as the
fluggard faith, "■ Yet a little deep, a little
" flumber, a little folding of the hands to
" fleep ; " not daring to fpeak it out even
to himfelf at the firft, that he will take a
great deal \ though in reality it comes to
that, and he is drawn on by degrees to aban-
don himfelf to abfolute fottifhnefs and Cu-
pidity ; fo the flothful and fecure finner flat-
ters himfelf he fhall repent time enough,
though he goes on but a little longer in a
courfe of vicious indulgence ; till by delaying
and putting off from one time to another,
the power and deceitfulnefs of fin grov/ing
upon him, he is unawares and effecluaily
B 2 drawn

. [4]

drawn into the fnare of putting off to the
very laft.

Seeing then this is fo common and fo dan-
gerous a fnare, fuch as men may be fo eafily
led into without being aware of it; it is cer-
tainly a moll charitable office, and the moft
proper bufinefs of minifters of Chrift, which
their love to the fouls of men (if they have
any) cannot fail to prompt them to, to warn
men againft this fnare ; and to dwell fome-
times upon arguments of this nature.

This too is ufeful, not only for thofe who
are in danger of being caught and held in
this fnare, but alfo for fuch as have happily
efcaped it. What a vaft comfort muft the
consideration of this unfpeakable danger give
to thofe who have happily entred into a pi-
ous and virtuous courfe, and made fome good
progrefs in it ? who can, on good grounds,
reflect upon it, that their moft important
work is not yet to begin, but is happily ad-
vancing ? how may they rejoice in their
happy choice, and blefs the Lord who hath
given them counfel ? In tine, fome things which
may be fuggefted upon this argument may
be applied to fhew, even to them, the necef-
fity of not refting upon the beginnings of
goodnefs, or any advances in it they have
yet attained to, but conftantly endeavouring
after further improvements ; and reaching
forward to that perfection of holinefs, which
is the foundation of perfect happinefs.

Now

05]

Now to fhew the unfpeakable folly and
danger of going on in a finful courfe in the
hopes of retrieving All at laft by a late or
a death-bed repentance, many ftrong and
weighty confiderations have been well il-
luftrated and warmly enforced by wife and
good men, by faithful minifters of Chrift :
fuch as thefe -, the uncertainty of any man's
having time and opportnnity afterwards for
that repentance which he now delays and
puts off; the uncertainty of a Tinner's being
in a better difpofition for repentance or find-
ing it more eafy afterwards ; or rather, the
certainty of his being in a worfe difpofition
for it, and finding it more difficult, when
his heart is further hardened by the deceitful-
mfs that is in fin, and the force of vicious
habits further ftrengthened by indulgence ;
and God more provoked to withdraw and
withhold his grace, by a long and frequent
refitting of his calls, and hardening the heart
againft his gracious invitations ; fo that the
longer a finner delays betaking himfelf to a
better courfe, the more he is likely to defer
it, and there is no end of delaying.

And as the common and natural ifTue of
a finner's delaying his repentance is putting
it off to the very laft ; to (hew the yet great-
er abfurdity and danger of this, fuch further
confiderations as thefe have been urged with
great force of argument and warmth of ex-
population : that none of us knows but our
B 3 death

[6]

death may be- fudden and furprrifing, or at*
tended with fuch circumftancei as to rob us
of all opportunity, or capacky,*for that re-
pentance which we put oif;,tmj*hen : that it
is the greateft madnefs to put off a thing of
the greateft importance, of abfolute necef-
fity, to a few moments of diftrefs, hurry and
confufion : how eafily then may a man im-
pofe upon himfelf, by a falfe and unavailing
repentance ; a mere regret for an ill-fpent
life, when under terrible apprehenfions, or
a fearful looking for of judgment, which is
far from being true repentance, as not being
attended with any thorough change to the bet-
ter ; as the after-lives of thofe who, in the
profpect of death, have felt very deep regret,
and the moft piercing forrow, have too often
and too plainly {hewn ? how peculiarly hard
is it then to attain to true repentance, and
efpecially to carry it to any length of im-
provement, and tabefure of it? fo that,
even fuppofing the dying finner fhould reap
the benefit of it in the other world, it is
fcarce poflible he fhould reap the comfort of
it in this : that there is a prefent pain and
difquiet of mind in a vicious courfe, which
the finner can no way get rid of while he
continues in it ; as there are prefent pleafures
and fatisfaclions in a couiie of piety and
virtue, which a man irrecoverably lofes (o
long as he delays entering upon it, was he
ever fo fure of faving his fowl at laft.

Such

f 7}

Such weighty confiderations as thefe have
already employed the difcourfes and pens of
the bed preachers and writers upon religious
fubjecls ; who appear to me to have fo muck
exhaufted the matter of thefe arguments,
that fcarce anything remains to befaid upon
them : and, after fo many excellent writers,
I fbould fcarce have thought of publifhing
any thing upon this fubje£r, if fomething
beyond all thefe confiderations had not oc-
curred to my mind in the ftudy of the Holy
Scriptures, with an evidence I could not get
over, and a force of conviction I could not
refill, viz. " That the very poflibility, or,
<c at leaft, all hope of retrieving the mifery
" of an ill-fpent life, and efcaping the
**' wages of fin in another world, by a late
<c or death-bed repentance, is abfolutely ex-
" eluded by the nature and defign of reli-
*' gion, and by the ftrain of the plaineft
" decifions of the HV"/ Scriptures, particu-
" larly of the New Teftament ; that the
" abfolute neceffity of a holy life to the hap-
" pinefs of heaven, without any referve or
•' exception, is there moft plainly declared,
" in the ftrongeft terms ; that this is not the
" found of a fingle text or two, but the
*' firain and tenor of numbers of the plain-
" eft pafTages of Holy Writ ; and that there
u is no promife, nor inftance, in the whole
" word of God, of that repentance being
" accepted of Him at laft, or availing to

'" obtain

m

<; obtain the happinefs of the other world,
" which comes not till the laft moment or
cc hour of life ; far lefs, which is purpofely
" deferred till then."

This is a length, which I can obferve none
of the beft writers on this argument to have
gone : many of them have fhewn a particu-
lar fhynefs about it : nay, moft of them have
directly contradicted, it : and yet it is a length
which the word of God plainly obliges me
to go.

But, before I enter upon the illuftration
of this argument, may I not ftop a little to
bewail the madnefs of finners in their vicious
courfes ; that, if they can allege but a bare
poflibility of indulging themfelves in vice,
and yet being faved at laft, they will ven-
ture their All upon this poffibility j even
though it be manifeftly a thing fo extraordi-
nary, and out of the ufual courfe of Divine
conduct, as it mayjuftly be reckoned next to
impojjible! Who, in his right wits, would
ever act fo foolifh a part, or run fuch a rifk,
in matters of infinitely lefs importance to
him than the concerns of his foul and eter-
nity ! And yet, fo it is ; fo we fee it, in too
many inftances ; fo far does mens love to their
darling vices infatuate them, that they will
thus trifle in matters of the laft importance
to them, and /port themfelves with their own
deceiving* ; that, if they can flatter them-
felves with a meer poffibility of retaining

their

f93

their vices to the laft, and then faving the*r
fouls, upon this they will venture !

This, with other confiderations, has made
it appear of the greateft importance to me,
that, if it can be done with truth and evi-
dence, even this poflibility, wherein they
truft, fhould be taken from them ; that the
defperate, obftinate finner mould be deprived
of this only and moft wretched refuge, upon
which he is apt to go on fecurely in a vici-
ous courfe.

But, when I reprefent it as a thing impof-
fible, " that a man mould go on in a vici-
iC ous courfe to the laft, and then obtain the
" falvation of his foul," I am far from in-
tending to limit the almighty power of God,
to whom all things are pcjfible, which do not
involve a contradiction^ i. e. which are any
real objects of power; provided, too, they
are not inconfiftent with his moral charac-
ter : but many things are in this fenfe pof-
fible, which are fo contrary to all the well-
known order of nature, or ftated courfe of
providence, that hardly any man would fay
concerning them, meerly on account of this
poffibility, fo much as that " they may be ;"
far lefs that " they ever will be" One plain
inftance may fuffice, at prefent, for illuftrating
this : it is equally poflible, equally eafy for
the Divine Power, that the fun fhould rife
to-morrow in the Weft as in theEaft; and
yet, the man would appear very ridiculous

who

[ K>]

who mould fay, " // may be the fun fhall
*' rife in the Weft to-morrow." Far lefs,
if God, by whofe power alone a thing can
be brought about, declares it jhall never be>
is any man to entertain the thought that it
may be it (hall come to pafs, merely becaufe
it is conceiveable and confident, a real ob-
ject of power, and, with regard to the
Divine Power, poflible : if the God of truth,
by whofe power alone it is fuppofed a thing
can be brought about, has declared '/ it (hall
" not be," it may, to all intents and pur-
pofes, be confidered as a thing impofiible that
it mould ever happen ; and no more is the
leaft expectation of it to be entertained than
if the very notion of it, or the terms in
which it is exprefled, involved the plainefr.
abfurdity and contradiction. And that this
is, in reality, the cafe, with regard to " a
" finner's going on in a vicious courfe to
" the laft, and then efcaping future punifh-
M ment, by any repentance he can then
cc make {*■ that the plain decifions of God
in his word ftand againft it, and declare it
Jhall never be, 'tis the purpofe of my prefent
attempt to mew.

And though the cleareft evidences and
ftrongeft proofs I am to adduce, to this pur-
pofe, are taken from the plain and pofitive
declarations of Ploly Scripture, particularly
of the Go/pel, by which life and immortality
is brought to light ; yet there are not want-
ing

[ 'I ]

ing confiderable proofs to the fame purpofe,
drawn from the nature and reafon of things:
from the unalterable nature of God, with
whom tve have to do; from the nature of
man, and the condition in which he is placed
in this world; from the great defign of reli-
gion ; and the nature of true, of rational and
virtuous, happinefs. Thefe it may be pro-
per to confider a little, in the nrft place ; as
they may give fome light to the declarations
of Scripture concerning this matter, as well
as derive a good deal from them. I (hall
not here enter into the enquiry whether, and
how far, a future ftate of happinefs may be
dcmonjlrated by the light of nature and rea-
fon alone, without any affiftance from Di-
vine Revelation : but, upon the fuppofition
of fuch a ftate, it may be (hewn, with the
greateft evidence of reafon, that not only
beginnings, but confiderable improvements
in virtue, are neceflary to fit us for the hap-
pinefs of it. And that,

I. Prom the nature of God, on whofe un-
alterable Nature and moral Character the
fureft reafonings in religion are founded.
Not only does our happinefs intirely depend
upon Him : this is the cafe, even with re-
gard to our inferior enjoyments, of whatever
kind ; all depend upon Him, the author of
our frame, and of all our capacities, who
" giveth us richly all things to enjoy : " it is
the cafe of the creatures below us $ " the eyes

" of

[ 12]

u of all things wait upon Htm, and He
44 giveth them their food in due feafon ; He
44 openeth his hand and filleth them with
" good." But our chief happinefs lies in
Him, in his favour and fellowfhip : now to
maintain this, a conformity in our temper
and prevailing difpofition to his moral cha-
racter is neceflary.

Now it is the unalterable property of his
nature, that he is perfectly holy, entirely
removed and averfe from all moral pollu-
tion and defilement : from whence we may
certainly conclude, that " evil cannot dwell
" with Him ;" that the wicked and impure
can have no fellow/hip with Him; for He
44 hateth all the workers of iniquity:" with-
al, He " looks not only on the outward ap-
44 pearance," as men do, but " looks into
44 the heart;" and therefore, regards not
the fpecious profefiions, and faireft outward
appearances, where the heart is not right
with him ; and where it is, that will appear
in the tenor of the life and conduct; for
44 a good man, out of the good treafure of
44 his heart, bringeth forth good things."

What excellent fpecimens of fuch argu-
sngs do the Holy Scriptures give us, in fhort
and ftrong expreffions ? I Jo. i. 5, 6, 7.
44 God is light, and in Him is no darknefs
44 at all ;" His whole conduct is perfectly
pure, and will abide the ftrongeft light ; He
is intirely removed from anyfelloiv/hip with
1 thofe

[ i3 ]

thofe works of darknefs, which are naturally
odious, and fhun the light: and therefore,
" if we fay that we have fellowfhip with
" him, and walk in darknefs, we lie, and
" do not the truth : but if we walk in the
<c light, as he is in the light, we have fel-
" lo^ihip one with another." Some more
of thefe fcriptural reafonings will occur af-
terwards. But, from what has been offered,
it plainly appears, from the unalterable moral
character of God, that it is only fo far as
we improve in goodnefs and moral excel-
lency, that we can increafe in His favour,
and advance to our true happinefs in feU
lowfnlp with him ; and that, to be perfectly
liappy, we muft be perfectly holy and good.
2. Let us confider, in the fame view, the
nature of man, and the condition in which
he is placed in this world. His mind is en-
dued with the noblefl: capacities, both for
contemplation and for action ; and the feeds
of good affections, of benevolence and the
love of goodnefs, are implanted in our frame :
but thefe capacities muft be 'unproved bv care-
ful exercife, in order to their being put to
their proper ufes, and our reaping the advan-
tage of them and the enjoyments for which
they qualify us. Thefe feeds of goodrrefs
muft be cherifhed by diligent culture, in or-
der to their arriving at that extent and im-
provement in knowledge, in goodnefs, and
divine love, which will lfiue in a compleet
C and

[ '4 3

and confirmed flate of piety and virtue, and
of rational and virtuous happinefs. When
firft we receive the happy turn and difpofi-
tion, to fet about this culture and improve-
ment in good earnelt, we are then entered on
the true way to happinefs : but a great part
of our work remains, to carry forward thefe
good beginnings j and we cannot, certainly,
be reckoned to have finijhed this work when
we have only begun it. Moreover, we are
creatures of a mixed frame : as we have
fpirits formed for the noblefl purpofes, fo
we have bodies of earth liable to various
frailties : in order to the fupport of thefe
bodies, and to fuit our prefent condition in
this world, we are endowed with various
appetites and paffions ; which, in their re-
gular flate, are not only ufeful but neceiTary
to our prefent frame and Jituation ; but are
apt, without careful reftraint and watchful
culture, to grow extravagant and exceffive :
and we are furrounded with various objects,
fuited to thefe inferior appetites and pallions,
which are apt to draw us off from thofe
fpiritual exercifes and improvements that
belong and contribute to the perfection and
happinefs of our better part : it therefore be-
comes a matter of great and long exercife,
to regulate our inferior paiTions and appetites,
and bring them into due order; to cultivate
and improve the affections cf divine love
and brotherly kindnefs ; to fubdue the flefh.

to

[ 15 ]

to the fpirit, and bring our lower appetites
into fubje&ion to our more exalted affect ions,:
this is a work, according to all the views
reafon and experience give us of it, not ro
be performed at once \ not without frequent
efforts, and a conftant druggie : and this is
our exercife here, in this ffate of imperfection ;
in order to our advancement to a irate of
perfection and complete happiuefs in a better
world, where virtue fhali be triumphant, and
become fuperior to all disturbance or oppo-
fition.

3. If we further confider the nature of
our true happinefs ; we muft be fer.fible, that
it is of no fuch importance to our happinefs
what place we are in, as what fpirit we are
of; what enjoyments we are poiTeffed of, and
what temper we are in to relim then: : if
our minds are formed into the temper of
blifs, and we enjoy the higheft fatisfaclions
our nature is capable of, we (hall be happy
wherever we have that temper and enjoy-
ment ; but, if we are deftitute of the temper
of blifs, change of place will fignify nothing}
for we can be happy no where. Heaven,
therefore, is not fo much a different plate
from that where we now are, as a different
/late from the prefent ; and it is by the tem-
per of our minds we muff, make our ap-
proaches to it. The perfection of any crea-
ture is the foundation of its happinefs ', and
the utmo/i happinefs any creature is capable

C 2 ȣ

[ « ]

of, is only to be obtained in the ftate of its
utrnofl perfection : and as the true perfection
of fuch creatures as we are, confifts in ratio-
nal and virtuous improvements, it is only
Co fat as we advance in thefe that we can
enjoy our true happinefs ; and, in all nature,
the moil perfect Irate of any creature does
not take place all at once* but arifes from
Jfhall beginnings by a gradual and beautiful
progrefs. We are creatures formed not
barely for contemplation, but for action and
employment ; to be ufeful to one another,
and to find our perfection and happinefs, not
only in the contemplation of the molt
glorious object of our thoughts, but in
the proper exercife of our active powers.
The Abilities our great Creator has furnifhed
us with, the Affections he has implanted in
our hearts, the Circumftances in which he
has placed us in His world, do plainly fhew
us formed by Him not to be idle* or meerly
contemplative* but aclive and ufeful creatures ;
and thus to improve in a truly amiable cha-
racter, and a capacity for happinefs in the
moil perfect fociety : a happinefs founded in
a temper of intire good afiection to the ge-
neral welfare of the rational world ; and
of hearty devotion, and allegiance to the
kind Father and univerfal Governor of the
rational kingdom : for, not only are we
formed for the exercife of love and benefi-
cence towards thofe of our own kind ; but

for

r «7 ]

for- a more extenfive excrcile of kindnefs
and good- will towards the whole body of
reafonable beings ; 2nd the higheft love and
devotion to the perfectly wife and good Go-
vernour of the world ; a hearty affection to
his government, by which the general hap-
pinefs is fecured ; an intire fubrnifiion to his
orders, and refignation to all his wife ap-
pointments. This temper and conduct is
the mod proper exercife and improvement of
©ur nobleft powers ; the true perfection of our
nature ; and the foundation of our higheft
happinefs, which muft be founded in the
difpofition of our minds : this Temper will
afford the greater!: enjoyment we can have
in our prefent ftate, fo far as it prevails ;
and, in its Perfection, is the foundation of
the higheft and moft lafting jov : and we can
only advance towards perfect blifs, fo far as
we improve in this. To promote fuch a
Temper, and an anfwerable conduct, is the
great purpofe and Defign of true and valu-
able Religion ; which, when received in its
proper influence into the heart, has the moft
direct and powerful tendency this way.
True religion, as it prefents us with a juft
object of our moft delightful contemplation,
our higheft veneration and love, our moft
intire devotion and refignation, in the infi-
nitely glorious and blefled God ; fo it great-
ly ftrengthens alt thofe difpofitions of good-
nefs and integrity, which belong to a truly
C 3 worthy

[ i3 ]

worthy and amiable character : this it does
by the influence of the molt glorious and
perfect Example ; and the love of the per-
fection of goodnefs and righteoufnefs, ani-
mating us to imitate that great object, of our
love and adoration : by a regard and Reve-
rence for the greateft and moft awful pre-
fence and obfervation : by the Authority of
that great Lawgiver ', who is able to fave or to
dejiroy : and, in fine, by a regard to the fa-
vour and Approbation of the great and good
Governour of the world ; who, as he is the
righteous Lord, Lveth righteoufnefs. The great
defign of religion, therefore, is to make us
good and ufeful here, and thus train us up
to happinefs hereafter.

To conclude this branch of the argument :
ail enjoyment, of any kind, neceflarily fup-
pofes a tafte for that kind of enjoyment -, nor
can our fatisfaclion, in any entertainment,
rife higher than our relifh for it is improved.
Now, the true happinefs of fuch creatures
as we are is not to be found in the whole
circle of outward things, nor in the higheft
gratifications of fenfe; but in fuch rational
and virtuous enjoyments, as a meer fenfual
man has no relifh for ; in which no man can
have delight, but fo far as he is improved in
true goodnefs and divine love, has fubdued
the flefh to the fpirit, and brought his infe-
rior appetites in fubjeclion to thofe nobler dif-
pofitions. So that it is a maxim evidently
% fou nded

[ '9 ]

founded in nature and reafon, that grace Is
glory begun, and gl. ry is grace perfecled.

But the proofs of this ^reat point drawn
from the declarations of Holy Scripture are
peculiarly ftriking ; and fhould be of fpecial
force with thofe who profefs to believe the
ChriiKanRevelation, and to derive their chief
comfort and hopes of future happinefs from
it : they are taken from thefe confidcrations.

1. From the confederation of the great
defign of Chriftianity, and of our bleiTed
Saviour's coming into the world, and his
death

2. From the reprefentations the word of
God s;ives us of the great bufinefs of a Chri-
flian, and his preparation for the heavenly
blifs, as a progreifive work ; only begun in
his firlr. converfion j and to be gradually
carried on to it's proper improvement and
perfection, by the courfe of a holy and good
life, and a faithful ftriving againff. fin. A-
greeably to which,

3. The promifes of future happinefs are
all along, throughout the tenor of Holy Scri-
pture, made to a holy and good life; with-
out the leaft hint of the alternative, that the
perfon who has neglected it bitterly regrets
that neglecr. at laft : and the threatnings of
future mifery againft the workers of iniquity,
are made without any referve or exception,
particularly, without the exception of a
man's repenting at laft that he had been fo.

4. God

[ ™ ]

4- God exprefiy threatens to give a deaf
ear to their cries at kit, and in the day of
their diftrefs, who refufe to hearken to his
calls in time.

5. There is no one promife in the whole
Word of God which gives the leaft counte-
nance or encouragement to the hopes of
happinefs upon a late or death-bed repent-
ance. Nor,

6. Is there any one inftance in Holy Writ,
of a Tinner's being accepted of God, or ad-
mitted into the happinefs of heaven, upon
fuch a repentance.

7. Laitly, The conduct of our bleffed Sa-
viour and his Apoftie?, in calling fmners to
repentance, is perfectly agreeable to, and a
confirmation of, the plan here maintained.
In the

Firft place, It is plainly declared to be the
main deiign of the Gofpel, and of our bleiTed
Saviour's coming into the world, and his
death, to recover and reclaim men from fin
and vice, and bring them back to that con-
formity to God in hclinefs and goodnefs, in
which (and in his favour) their only true
happinefs lies. In companion to the wretch-
ed circumstances of finful men, fallen from
their true happinefs and become miferable,
by having fallen from true goodnefs, and
become wicked and rebellious againft God ;
the Son of God came rnto this world, to
deliver men from this degenerate and mi-
ferable

[ *> ]

fcrable condition. It may be obvious to an
attentive and ferious confideration, that, in
this wretched ftate of human nature, our
fin and moral depravity is, in its own na-
ture and influence, the worft part of our
calamity, and caufe of all the reft ; and it is
only fo far as we are delivered from this,
that we can be freed from trrofe evils which
naturally attend it and follow upon it. And
therefore it mufl be the chief defign of a
Saviour, who would effectually deliver us
from mifery, and bring us to truehappinefs;
in the firft place to fave us from our vices,
and bring us back to holinefs and goodnefs j
and not merely to fuch low and faint begin-
nings of goodnefs, as can go but a very little
way to reftore our peace and promote our
inward enjoyment; but to fuch improve-
ments in all piety and virtue, as may be a
natural progrefs towards a ftate of perfection
in holinefs, the foundation of perfect blifs.

Accordingly, when Chrift came into the
world as the Saviour, and had that name
given to him by divine appointment, from
what Salvation is it that He is fo called ?
Matt. i. 21. " Thou {halt call His name
" "Jefus, for He fhall fave His people from
" their fiis." This is alfo declared by the
great deiign of all that he did and fufFered
for our redemption ; of that depth of igno-
miny He fubmitted to bear, and thofe bitter
fufferings He endured for our fakes ; in

which,

[ 22 ]

which, Ttt. ii. 14. He " gave Himfelf for
14 ur, that he might redeem us from all ini-
** quity, and might purify unto Himfelf a
" peculiar people, zealous of good works"
and the final ifTue of this gracious cjefig-n is
thus defcribed ; Eph. v. 25 — 27. " Chrift
" loved the church ; and gave Himfelf for
" it, that He might fanft'ify and cleanfe it,
" with the warning of water by the word;
" that he might prtfent it to Himfelf a gio-
4C rious church, not having fpot or wrinkle,
" or any fuch thing ; but that it mould be
" holy and without blemijh"

For bringing about this great falvation ;
and leading his people to their true happi-
nefs, by the natural way to it, purity and
goodnefs ; among other offices our Redeemer
fuflains, He is fet forth to us as bearing the
character of our great Mafter and Inlfruc-
tor, our Leader and Commander 5 and, as
fuch, He has delivered to us the moil: full
and clear inffruclions, concerning thofe
things that belong to the improvement and
perfection of our nature, our peace and hap-
pinefs : thefe inftruciions our great Lord and
Mafter has delivered to us, as His com-
mands; enjoining our obfervation of them
by His authority, and enforcing it by all the
ties of love we are under to Him : nor is it
left entirely upon our ingenuity, or grati-
tude, whether we will obey them, or not ;
but, as they are the laws of our great King

and

[ *3]

an J f awgiver, they arc enforced by the moft
awfulfanftions: on the one hand, Chrift is
declared to be the Author of eternal falvation
to all them that obey Him \ and the moft en-
couraging prom iies of eternal life are made to
M them who, by a patient continuance in weli-
" doings feek for glory, honour and immor-
" tality ;" and, on the other hand, the moil
fearful and everlajling punijhments are de-
nounced againft all who go on in their tref-
pajfes, and will not, by all the methods of
Divine mercy, be reclaimed.

Agreeably to all this, three things are,
by the tenor of the Gofpel, required of us,
in order to our eternal falvation ; which are
all declared abfolutely necefTary to it ; and,
withal, are fet forth as anfvvering fuch dif-
ferent purpofes in that great affair, as, if duly
confidered, might fuffice to mow, that no
one of them can fupercede the neceftity of
the others, i. Faith in Jefus Chrift ; where-
by we heartily receive Him as our Saviour
and Lord : this is required, in order to our
obtaining a right and title to falvation, ac-
cording to the tenor of the Gofpel-covenant;
whereby our renewed title to that happinefs,
we had forfeited by our fin and rebellion, is
founded on the perfect righteoufnefs of Jefus
Chrifr, and His obedience unto death; in
which God (hows His love to holinefs and
perfect virtue : and in this perfect merit we
are interefted, by receiving Chrifr. as our

Saviour

[*4 J

Saviour and our Lord. This faith, alfo, is
fundamentally neceffary to our receiving His
inftrucHons, and obeying His commands.
2. Repentance: not a meer Sorrow for fin ;
however deep and piercing : this is required,
only as fubiervient to that Amendment, in
which repentance confifts: and never,
throughout the whole Scripture, is repent-
ance required of a dying finner, as the fruit-
lefs clofe of a bad life ; but always of men
in life, as the fruitful beginning of a holy
and good life. 3. Holinejs of heart and life :
not meer beginnings of goodnefs ; but a con-
front progrefs, and a patient continuance in
well-doing: nor is this required as an arbi-
trary condition of cur obtaining future happi-
nefsj which, it might be thought the iu-
preme Lord and Judge might difpenfe with
at pleafure; but as, in the nature of the thing,
a neceffary preparation for it ; and therefore,
by no means to be difpenfed with. So that,
of thefe three things, required by the Gofpel
to our eternal falvation, we mayobferve;
that no one of them can fupply the place of
any of the others, or fuperfede the neceility
of the reft ; becaufe it does not anfwer the
purpcfe, for which they ferve, in order to our
falvation. By faith in Chrift we obtain a
right to the heavenly inheritance : but as an
infant-heir, though he has a right to the
eftate, is not to enter upon the poffejjion of it,
''till he arrives at the age at which he is pre-
lum ed

[*5 ]

fumed fit to ufe and enjoy it; fo the true
believer, though intitled to the heavenly in-
heritance, is not to come to the pojfejfion of
it, 'till the fovereign and all-feeing Difpofer
of it fees him meet to enter upon it ; which
he can only become by a patient continuance
in well-doing : and, as a holy life cannot
fupply the place of faith in Chrift, to give us
a right and title to the kingdom of heaven ;
no m>re can faith fupply the place of a holy
life, to make us meet and fit for it. True
Faith in Chrift regards His blood and righte-
oufnefs, as the attonement and propitiation
for the fins wefior/ake : but to regard ir, as
procuring an indu'gence for us to continue m
fin, would be the raoft horrid .profanation ;
a counting the blood of the Covenant ^ whereby
we are Jancfifiedy an unholy thing ! Re-
pentance, 'tis plain, cannot fupply the place
of holinefs ; becaufe the firft beginnings of
it are in order to our leading an holy life for
the future; and are an entrance on that
courfe of a patient continuance in well-doings
which leads to glory, &c. Further; of thefe
things required by the Gofpel, in order to
our eternal falvation, holinefs is the end of
all the reft : and, therefore, not only are that
repentance and faith vain, and of no avail
to our falvation, which are net effeclual
principles of holinefs ; but even fuch true
.and fincere repentance and faith, as are ef-
fectual principles, and real beginnings of
D bdi-

[ »6-]

holinefs in the foul, are not fufncient to
render us immediately fit for the heavenly
bhfs; 'till we make further improvements in
holinefs, by a courfe of obedience to the
commands of Chrift. And, for this. I might
appeal to the experience of fincere Ch rif-
ts ans, who are exercifed unto godlinefs^ and in
whofe heart i are the ways of God j who know
and find, that a great deal remains to be
done, for working out their falvat'am ; even
after, by fincere faith and repentance, they
are happily entered upon the way to it. A
great deal remains to be done, in mortifying
and fubduing corrupt iufts and irregular paf-
iions, more and more ; in pra&ifirig all the
duties of piety and virtue, of devotion to
God, and an ufeful life among men, the
duties of their feveral {rations and relations;
in the regular government of all their appe-
tites ; in refilling and overcoming all the
trials and temptations they meet with in this
world : and all, in order to their improve-
ment and advancement in every grace and
virtue ; that they may thus become meet for
entering upon the enjoyments of a ftate of
perfection, and// for the reward and crown
of Him that overcomes.

Upon the whole, then, it is abundantly
evident, that the main defign of the Gofpelj
and of our blefTed Saviour's coming into the
world and his death, is to recover men from
fin and vice \ and bring them back to that

con-

[ «7 J .

conformity to God in holinefs and goo<
in which their true happineft lies : this is* the
great leiTon we are taught, bv the grace or
God, that " hath appeared bringing faJva-
" tion to us ; that denying ungodlinefs and
<c worldly lufts, we fhould live foberlv,
cc righteoufly and godly in thii P efent world*
" looking for that blefled hope, &c." Tit.
ii. ii. 13. For this purpofe, there are
" given to us exceeding great and precious
cc promifes, through the knowledge of him
c* that hath called us to glory and virtue,
a that by thefe we might be partakers of a
6C Divine nature , having ejeaped the corrup-
<c tion that is in the world through lull,'' ?.
Pet. i. 3, 4. And it is, withal, declared*
that " the Lord Jefus fhall be revealed from
" heaven, with His mighty angels, in
" flaming fire, taking vengeance on them
c< that know net God, and that obey not the
" Go/pel of our Lord Jefus Chrift,?' 2 Xbeff.
i. 7, 8. So that, the great defign of Chriir.
and His Gofpel, is not mterly to deliver Tin-
ners from mijiry, and bring them to bappi-
nefs at laft , by no means, to deliver them
only from the pains of fenfe, and bring, them
to a flate of fevfual gratifications* or any en-
joyment confident with vice ; but, to reftore
true piety and virtue to a degenerate world ;
to bring men back to the true perfection of
their nature ; and not only to the firft be-
ginnings of moral excellency, bat to fuch
D 2 improve-

[ 28 ]
improvements as are neceflary to their en-
trance on a ftate of pure blifs. According-
ly ; not only, is a holy and good difpofkion
of mind neceflary to any beginnings of true
happinefs j but, as the heavenly blifs is
founded in the perfection of holinefs, to fit
us for that not only the firft beginnings of
piety and goodnefs, but further improve-
ments, by the courfe of a holy and good life,
are, in the nature of the thing, neceflary;
and plainly declared to be fo, throughout the
tenor of the Gofpel. A holy life is not a
tafk laid upon us here, to entitte us to a re-
ward hereafter \ but, is a natural progrefs to
our complete happinefs, neceflary to make
us meet for it : and it can no more be a
proper acl: of mercy m God to difpenfe with
*7, than to di/penfe with our happinefs j for
'tis only fo far as a man is improved in holi-
nefs, that he can either have complacency in
God, or God in him.

But, left it fhould be thought, that, not-
withstanding all that has been faid, fuch im-
provements in holinefs as to fit a man for the
heavenly blifs may be attained all at once, by
fuch Divine aids as we are not forbid to ex-
pect ; and fo may pojjibly be attained by a fin-
ner, even in his I aft moments : let us confider,

In the Second place ; that the bufinefs of a
ChrifHan, and his preparation for the hea-
venly (tate, is, all along in Scripture, repre-
fented as a progrefiive work ; only begun, in

hi^

[29 I

his firft converfion ; and to be gradually car-
ried on, to its proper improvement and per-
fection, by the courfe of a holy and good
life, and a faith fulfiriving againfi fin.

I -might even obferve here; " that our
" flate in this life being a irate of trial and
cc exercife, in order to our future reward
u and triumph, arifes not meerly from our
" finful imperfections ; but from the condi-
<c tion of human nature, in its original
<c frame and conftitution." Even Adam^ in
his flrir. creation, though he was made inno-
cent j yet was not fo perfett and confirmed in
goodnefs^ but that he ftill flood in need of
further improvement : he was created with
a faculty to judge aright; and with a power
to govern his appetites, which he could con-
troul far more eafily than we can do now :
vet he was not immutably good ;, but might,
without due care and watchfulnefs, be in-
duced to do evil ; as we fee he was : for an
habituated, confirmed flare of goodnefs was,
even then, to have been acquired by watch-
fulnefs and exercife; whereby he might, in
time, have become fo ftedfaft, as not to be
prevailed upon, by any temptation, to aft
contrary to his duty. Nay, (what may juftly
appear more flrange and affecting) the great
Captain of our faha lion himfelf has gone be-
fore us to His glory, by a courfe of obedience
and patience. As Chriftians, we are to be
followers of Ghrift, and conformed to the
D 3 image-

[ 30]

image of the Son of God : and this circu ro-
mance, with regard to Him, may well' appear
wonderful and ftriking ; that, though His
human nature was perfectly immaculate from
the firft ; yet He entered not upon His glory*
but through a eourfe of trial. He was ori-
ginally free from the Ieaft (lain of irregular
inclinations, or corrupt aMcclions ; and,
from the very firft, had in Him the unpol-
luted principle of all thofe amiable virtues,
which afterwards difcovered themfelves in
his life; by a gradual display of which,
from his childhood, he increafed in favour
with God and man : through the eourfe of
His life. He did no fmy neither was guile found
tn His lips ; He was holy, karmlefs, undefiledy
feparated from finners ; and could challenge
His moff inveterate enemies, which of you
ionvinceth me of fin : he had, therefore, no
fins to repent of, no bad inclinations to
amend, no relicts of corruption to fubdue:
and yet, He did not enter upon that Reward
and Glory to which, in his human nature,
He is now advanced ; but by palling through
a eourfe of trial \ <and, by the molt exact and
in tire obedience unto death, even the death of the
crefs., giving the utmoft proof of His con-
fummate Piety and Goodnefs ! And, is it
to be expected, that any of His weak and
imperfect followers {hould get to their re-
ward all at once ; without any trial or difci-
pline, to train them up to it ?

This^

[3'J

This would be contrary to the whole
tenor of Holy Scripture; which reprefents
the ftate of a Chriftian, in this life, as a
ftate of trial and exercife, difcipline and im-
provement, in order to his advancement to
a more perfect ftate : and the work of fancti-
fication is, all along, fet forth as a progref-
iive work; from lefler beginnings, gradually
carried on to its perfection : fo that the place
and ufe of the firft repentance, is not to
make a man immediately fit for heaven; far
lefs, to conclude, and make up for, an ill-
fpent life, by a meer regret for having led
fuch a life; but, to begin the courfe of a
good life ; whereby, through a gradual pro>
grefs in holinefs and goodnefs, he is to be
trained up for a ftate of perfection.

In the feveral metaphors the Scripture
makes ufe of, to let forth the work of grace ;
and the emblematical reprefentations our
Welled Saviour gives us of it; it is always
reprefented as taking its rife from fmall be-
ginnings ; and, by a gradual progrefs, car-
ried on to its perfection in glory. The foun-
dation and propriety of thefe images and me-
taphors plainly lies here; that this is a thing
m which the courfe of Nature and the con-
duct of Grace are harmonious,, and bear a
beautiful correfpondence the one with the
other ; that the moft perfect ftate of things
is not produced all at once ; but every thing
has it? fmall beginnings , and is from thence

carried

[ 3* 3

carried on, by feveral fteps and degree^ to
its proper pey'feftion. And, in applying fuch
figures and metaphors, the natural and ob-
vious meaning of them is carefully to be at-
tended to ; the purpofe for which the fimi-
litude is plainly brought in ; the meaning,
without which there would be no propriety,
or fenfe in the allufion ; and efpecially the
meaning in which they plainly concur ; fo
as not only any one of them gives light to
the others ; but alfo one branch of the fimi-
litude gives light to the other, that which
reprefents the Progrefs to that which ex-
prefles the firft Beginning of the Chriftian
life. To proceed to particulars :

The firft entrance of true religion into
the heart, is reprefented as a New Birth ;
and it's progrefs as a growth, or growing
up : now, as a child new-born, though it
has human life in it, yet is not fit for man-
ly exercifes and entertainments, but grows
up to them by flow fteps ; in like manner,
a Chriftian, newly converted, muft grow
up by degrees to thofe ftronger exercifes of
piety and goodnefs, and that higher relifh
of virtuous enjoyments, for which he is cre-
ated in Chrijl Jefus unto good works : and
therefore the Apoftle exhorts his new con-
verts, i Pet. ii. 2, 3. " As new born babes,
" defire the fincere milk of the word, that
u ye may grow thereby ; if fo be ye have
" tafted that the Lord is gracious." Again ;
4 the

[ 33 3

the iirft beginning of the Chriftian life Is re-
prefented under the emblem of a branch en-
grafted Into a living (rock ; and it's prrgrtjs
under that of bringing forth fruit, and much
fruity Jo. xv. i. — Again; the entrance on
the Chriftian life is reprefented as laying a
foundation 3 it's progrefs as building upon it :
1 Cor. iii. 9, f$c. Epb. iv. 1 2, C5V. and ii.
10, £ff>. Again j the ChrifHan life is com-
pared to running in a race, which is a con-
stant and a quick motion forward, without
flopping, going back, or turning afidej in
which it is not enough to Jiart fair, and run
on a while ; but one muft run on, till he
reaches the Goal, to obtain the prize : I Cor.
ix. 24. Heb. xii. 1. Further ; the ftate of
a Chriftiaii in this life is reprefented as
a warfare \ and his perfect ftate is fet forth
under the emblems of a Victory and Tri-
umph : Rev. ii. 7, 11, 17, 26. and iii. 5,
12, 21. now, in a warfare, it is not enough
to enter the lijh ; nay, to fight one battle, or
gain one conqucft ; but we muft perfift in
the contefi, till our zvarfare is accomplifhed ;
and, by a train of Victories, we have gain-
ed a compleat Triumph : thus, the Chriftian
muft fight the good fight of faith, if he would
lay hold of eternal life, 1 Tim. vi. 1 2. and
the Apoftle fays of himfelf, ii. 4, 7, 8. /
have fought the good fight, 1 have finifhed my
courfe, J have^ept the faith; henceforth is laid
up for ?ne a crown of righteoufnefs, &o A-

gain i

[ 34]
gain ; the progrefs of religion is fet forth by
the grov/ing of corn ; in which, fays our
blefTed Saviour, Mark iv. 28. The earth

bringeth forth fifjl the blade, then the ear,

afer that the full corn in the ear. And, in
line, fays the Wife Man ; " the path of the
" juft is as the finning light, that fhineth
** more and more unto the perfcSl day"
Prov. iv. 1 3.

If, now, we pafs from the figurative to
the plain defcriptions of the life of a Chri-
stian ; and the work that remains for him to
do, after a good work is begun in him ; they
all point the fame way. " Leaving the prin-
•' ciples of the doctrine of Chrift, fays the
** apoflle, let us go on unto perfection ; not
'* laying again the foundation of repentance
** from dead works, and of fai,th towards
cC God." Heb. vi. 1. To believers the ex-
hortation is, " As ye have received Chrift
<c Jefus the Lord, fo walk ye in Him;
ce rooted and built up in Him." Col, ii. 6, 7.
and Gal. ii. 20. fays the apoftle, " I live by
M trie faith of the Son of God." 'Tis not
to them who only begin to do well, but cc to
" them who by patient continuance in well-
<c doing feek for glory, honour and immor-
u tality," that God will give eternal life,
Rom. ii. 7. And, they who have begun the
work of their falvation, and even given for-
mer proofs of their obedience to the gofpel,
muft ftill work out their own falvation with

fear

[ 3? ]
fear and tremblings Phil. ii. 12. fearing, as
the apoftle exprefles it, Heb. iv. 1. " left a.
" promifc being left us, of entring into His
" reft, any of us fhould fecm to come Jhort
Ct of it." To true Chriftians is both the
threatning and the promife addrefTed, Rom.
viii. 13. " If ye live after the fkih, ye fhall
w die ; but if ye, through the fpirit, do
if mortify the deeds of the body, ye fhall
" live:" agreeably to what the Lord fays,
by the prophet, hzek. xxxiii. )8. " When
" the righteous man turneth from his righ-
" teoufnefs, and committeth iniquity, he
" fhall even die thereby." * And, fays our
blefted Lord, to thofe jews wfo believed on
Him, Jo. viii. 31. " If ye continue in my
" word, then are ye my dilciples indeed,
&c." and to his particular difciples, of whom
He fays, As the Father bath loved me, fo have
I loved you, He adds, "continue ye in my
" love ; if ye keep my commandments, ye (hall
** abide in my love ; even as I have kept
iC my Father's commandments, and abide in
<c his love." xv. 9, 10. And, fays the apoftle
Peter, to them that had obtained like precious
faith with the apoftles, ii. 1. 5. — " giving
" all diligence, add to your faith virtue, &c.
cc — for if thefe things be in you, and a-
<c bound, they make you that ye fhall nei-
<c ther be barren nor unfruitful in the know-
Ci kdge of our Lord Jefus Chrift," Again ;
* See alfo the 13th verfe of that chapter.

fays

[ 36 ]
fays the Apoftle Pauf, to thofe who had be-
lieved as the Apoftles preached, " Be ye fted-
44 fait and unmoveable, always abounding in
■** the work of the Lord ; for as much as
M ye know that your labour is not in vain
<i in the Lord." i Cor. xv. u, 58. In fine,
the Apoftle Peter, enjoins growth in grace,
not only as a proper improvement of what
Chriftians had attained unto ; but as necef-
fary to prevent their falling f om their Jied-
fajlnef in religion, ii. 3. 17, 18.

And, what is thus raid, in general, with
refpedl to the obligations on Chriftians to
conftancy and advancement in their Chri-
ftian courfe, in order to their Eternal Salva-
tion ; is particularly applied to the feveral
Graces and Virtues of aChriftian Life, which
are all imperfect at firft. The faints and faith-
ful brethren in Chrifi muft " walk, worthy
•* of the Lord unto all pleafing -, being
" fruitful in every good work, and encreafmg
" in the knowledge of God :" Col. i. 2, 10.
They who have received Chrifi 'fefus the Lord,
muft be Jiablijhed in the faith, and abound
therein. Col. ii. 7. our love muft abound yet
more and more, in knowledge and in all judg-
ment: Phil. i. 9. we muft encreafe and abound
in love one towards another, and to all men :
1 Theft", lii. 11. our patience muft have its
perfect work : Ja. i. 4. and we muft abound
to every good work: 2 Cor. ix, 8.

Tius

[ 37 ]

This improvement of Chriftians is repre-
fented as the great End of all the afiiftances,
afforded to us by the Gofpel ; all the ordi-
nances and appointments of our blefled Lord
and Saviour. The Miniftry and Minifters
of the Gofpel are appointed, not merely for
the converfion of Sinners ; but chiefly for the
improvement of Saints: Eph. iv. i I. — " He

" gave fome apoftles and fome paftors

" and teachers ; for the perfecting of the

" Saints for the edifying of the body of

M Chrifi; till we all come— unto a perfect
" man, &c. that we be no more children, &C.
'* — but — may grow up unto Him in all
M things who is the Head, even Chrift."

Ail this may be confirmed by the exam-
ples of thofe, who have trod the paths of
virtue and glory before us. To which, indeed,
cf the Saints mail the carelefs fmner turn ;
(who thinks to mount to Heaven at once<> in
the end of a vicious .life ;) who will not,
from their own experience, confute his fol-
ly ? Are not all the examples recorded in
Scripture for our imitation, of fuch as, not
only through fuitk, but through patience*
continuance, perieverance, and improve-
ment, have come to inherit the protnifeif
and the ufe we are to make of fuch exam-
ples is plainly pointed out, Heb. vi. 1 1, 12.
" that every one of us do mew the ft, me di-
" ligencr, to the full aiTurance of hope unto
" the end\ that we he not jhthful, but fol-
E " lowers

[ 3« ]
" lowers of them, who, tsfr." I (hall Tingle
out but One example : but it is fuch a one^
as may ftir up all of us, who have any thing
of the Divine Life in us, to work out our
own Salvation w th fear and trembling : it is
the example of the great Apoftle Paul. He
was, before his converfion to Chriftianity,
concerning the rightecufnefs that is in the law9
b'av elefs : He was, then, zealous for what
He believed to be the Truth ; though His zeal
was irregular, and ill-governed : yet, not-
withstanding all the prejudices of His educa-
tion and againflall the force of His mifguided
zeal, He became a Convert to Chriftianity ;
and entered upon it, from the very nrft, as a
ftatc of fufferlng in this world : J els ix, i 6.
He declares, that for this cauje He obtained
mercy, that in him prft " Jefus Chrift might
fct fl.ew forth all long fuffering, for a pattern
44 to thofe which fhould afterwards believe on
c* Kim to "life everlafling ;" I Tim i. 16. a
glorious and encouraging pattern of at
fuffpir>Z, as to what was fajt! but let us fee
what followed after; and, if we would have
His Cafe a pattern for our encouragement, let us
fet His Practice before us as a pattern of our
duty : what ardor of love and gratitude to our
merciful God and gracious Redeemer, what
fervor of charity, did He difcover ! and all
mingled with the moft feniibie regret, for
the errors of his paft life ; which he can
never (peak of but with the deepeft felf-

•bafe-

[ 39 ]
abafement, and the mod profound admira-
tion of the freedom and greatnefs of Divine
C j race to fuch a one as He had been : how
diligent and indefatigable was He, in the
fervice of God and the blefled Redeemer j
an! in doing good to men, and promoting
their greatefr. happinefs, in the mod difin-
tcrefted manner ? and after he had gone on,
in fuch an indefatigable courfe of \good work sy
for about twenty-five years *', what doe? He
fay of Himfelf? Phil iii. 12—15. « Not
" as though I had already attained, either
" were already perfeSi ; but I follow after,
" &c. — 1 count not myfelf to have appre-
" hended ; but this one thing I do ; forget-
u ting thofe things which are behind, and
" rea.hing forth unto thofe things which are
" before, I prefs towards the mark for the
<c prize of the high calling of God in Chrift
" Jefus."

So ftriking an inftance I fhall leave the
application of to every Chriffctari's own
thoughts, without any defcanting upon it.

And thus, I think, I have fhown with
the ftrongeH: Evidence, " that the bufmefs
<c of a Chriftian, and his preparation for
<c the Heavenly State, is all along in Scrip-
" ture reprefented as a progrej/ive work ;
Ci only begun in his iirft converfion ; and

* It was, probably, fo long after His firft conver-
ter!, before He wrote the Epiflle to the Phiiippians.

E 2 "to

[ 40 ]

u to be further improved, and carried on
kC by degrees to its proper perfecJion, by
" the courfe of a holy and good life ; in
K order to his entering on the Heavenly
" blifs."

But, left it fhould be thought, that all
this may admit of fane exceptions ; and ftill
there may be fome room left to hope, that a
work of Grace may be not only really be-
gun, but confiderably 'unproved, in the Sin-
ner's laft moments, whereby he may be,
even then, made fit for Heaven, by fuch ex-
traordinary meafures of Divine Grace as
God can eafily grant, and has no where
forbid us to expect : I fhall now proceed
tp what, I hope, will be allowed ftiil more
decifeve upon this head.

And, not to infut upon it, how unwar-
rantable all expectations of fuch extraordi-
nary and miraculous Divine aids are, uniefs
we had an exprefs revelation from God to
build fuch expectations upon ; and that they,
of all men, can have the lcr.fi: warrant for fuch
expectations, who improve them to encourage
their going on prefumptuoufly in a vicious
courfe : I fay further, in the

Third place : that the Promifes of future
Happinefs are, throughout the tenor of Holy
Scripture, made to a Holy and good life ;
without the leaft hint of the alternative^
that a man repents at kit his having
ltctcd it : and the threatninjr? of future nu-

r 41 ]

nifhment, to the workers of iniquity as they
are moft pofitive and peremptory, fo are
made without the lead rcferve or excep-
tion ; particularly, without the exception
of a man's bitterly regreting at lafl that he
had been fo. So that, by thefe Promifes
and Threatnings, it is plainly and exprefly
declared, " that the future ftates of all men
" mall be determined at lafr according to
" their wprfa, in the courfe of this life ; and
<i not according to any extraordinary change,
" contrary to it, wrought in them in their
" laft moments :" and, by the tenor of
thefe Threatnings, all hopes of thofe extra-
ordinary aids, which are acknowledged ne-
cefTary to the producing fuch a change, are
as plainly precluded and forbidden by God,
as if the thing was declared abfoluicly i?n-
pojfible.

We mail confider thefe Promifes and
Threatnings together : and indeed, they are,
for the moil: part, fo joined together in Ho-
ly Writ, that they will hardly admit of a
feparate confederation ; and fo as they throw
mutual light and force upon one another.

Whether we confider the Old Tefra-
ment, or the New; the words of Mofes
and the Prophets, or of our blelTed Saviour
and his Apo'ties ; they all concur in re-
prefenting to us a Holy and good life as the
only way to future happineis. And, tho'
the Revelation of the Old Teftament gives
E 3 but

but obicure and imperfect hi. it life

and immortality^ which is brought to light by
the Go/pel j yet it Teems to afford itrong
enough afiurances, that no hopes of it can
be entertained, but in the way of a Holy
life here ; and only in this way are thole
great and good men in ancient times, who
feem to have had the expectation of it, re-
prefented as entertaining any hope of it.
The worthys, in thefe old times, who ob-
tained a good report through Faith, obtained
it by an Aclive Faith ; which animated them
to a fteady and unreferved obedience to God,
in the* mofl difficult and trying cafes : by
this Faith Abraham, the father of the faith-
ful, upon God's call, " obeyed, and went
c< forth, not knowing whither he went;"
contented with this, that he well-knew whofe
Call he followed : " for he looked for a
" city that hath foundations, whofe builder
" and maker is God : Heb. xi. 8, io. By

" this Faith Mofes chofe rather to fuf-

** fer affliction with the people of God,
u than to enjoy the pleafures of Jin for a
" feafon ; for he had refpe£r. unto the re-
cc compence of reward." And let us ad-
vert to the characters given of thofe who
mall afcend into the hill of the Lord, abide
in his tabernacle, and dwell in his Holy place ;

Pf. xv. and xxiv. 3. And, Pf. xxxvii.

37, 38. " Mark the perfect, man, and
" behold the upright ; for the end of that

" man

[ 43 ]
*e man is peace : but the trail fgreflbrs mall
" he deftroyed together, the end of the
** wicked mall be «rf o^l": And, Ixviii. 20,
21. when it is faid, ^r GW w /^ GW
of falvation, it is added, " but God fhall
44 wound the head of his enemies, and the
" hairy fcalp of fuch a one as gocth on /till
" in bis trefpaffes" And, fays the Pfalmift
of himfelf, cxix. 166. " Lord, I have hoped
u for thy fa hat ion, and done thy command*
" ments : and 174. I have longed for thy
" falvation, O Lord, and thy laiv is my
" delight." And fays the Lord to the Pro-
phet, I/a.m. 10, 11. " fay ye to the righ-
" teous, that it fhall be well with him ;
" for they (hall eat the fruit of their do-
" ings : wo unto the wicked, it fhall be
" ill with him j for the reward of his hands
" fhall be given him."

In the New Teftament, as we have the
moft clear and full difcovery of life and im-
mortality, brought to light by the G of pel ', io,
the wrath of God is more clearly and exprefly
revealed from heaven agalnji all ungodlinefs and
utirighteoufnefs of men, Mat. xvi. 27. Our
blefTed Lord tells us exprefly, that when he
fiall come in the glory of his Father, with his
holy Angels ; " then he fhall reward every
" man according to his works" And Jo v.
28, 29. He warns his hearers, that " the
" hour is coming, in which all that are in
" the graves fhall hear His voice 3 and fhall
3 " come

[44 J
" come forth, they that have done good unto
u the refurrettion of life, and they that have
" done evil unto the refurriciion of damna-
** tion" When the Apoftle Peter was well-
taught, by an heavenly vifion ; he fays, " of
■* a truth I perceive that God is no refpecler
u of perfons ; but in every nation he that
" feareth God and ivorketb righteoufnefs is
" accepted with Him." And the like fen-
timent He exprefTes, when he fays, in his
iftEpiJl.i. 17. that the Father, " without
" refpecl of perfons, judgeth according to
M every man's work ;" and therefore, they
who tall on him mufr. " pafs the time of their
" fojourning here in fear." And, theApofHe
Paul exprefly declares, Rom. ii. 6. — that
God will at laft " render to every man ac-
W cording to his deeds: to them who, by
<s patient continuance in well- doing, feek tor
<c glory, honour, and immortality, eternal
" life ; but unto them that are contentious,
" and do not obey the truth, — indignation

" and wrath upon every foul of man that

''• doth evil, — but glory, honour, and peace
*' to every man that worketh g:od, &c." Nor
is this diftribution of things according to the
tenor of any antiquated, or abrogated, law -,
but this equitable retribution (hall be made
" in the day when God fhall judge the fe-
" crets of men by Jefus Cbrifr," according
to the Gofpel which the Apoftle preached,
v. 16: and all upon the fame principle,

which

[ 45 ]

which both Armies, in a perfect harmony
and concurrence, found upon the moral
character of God ; " for there is no refpeft
" °f p£rfms witn God," v. 1 1 : He has no
regard to the outward appearances and cir-
cumftances of men ; nor to any confidera-
tion, foreign to their real, their ?nJral, cha-
racters : and therefore as, on the one hand,
we can hardly conceive of Him as too /;z-
dulgent a Father, in his readinefs to receive
into favour finners who truly repent and
amend ; fo, on the other hand, we can fcarcc
conceive of Him as too impartial and inex-
orable a judge, in his dealings with fuch as
goon all their life in a finful courfe ; and
will not, by all the methods of His mercy
in time, be reclaimed and reformed. Again,
the Apoftle warns us, 2 Cor. v. 10. that
" we muft all appear before the judgment-
" feat of Chrifl, that every one may receive
" the things done in his body, according to
" that he hath done, whether it be good or
" bad: " fure, no change wrought on a man
in his lajl moments, can be reckoned among
things that he hath done in the body. I pafs
over feveral ether texts, to the fame pur-
pofe ; fome of which I have already men-
tioned upon a former head * : and fhall pro-
ceed to take particular notice of a remark-
able parage, or two. Ont is that of the
Apoftle, hal vi, 7, 8. where He lays down
* Seep. 34, 55.

the

r 46 ]

the great rule of the Divine conduct ; that
order of things, under His government,
which is e Ye where expreffed by his rendering
to every man according to bis works ; or giving
him the fruit of his doings : a rule founded
upon the moral Character of God ; for, favs
Eiibu^Jobxxx'w. ic, 1 1. " hearken unto me,
" ye men of undemanding ; far be it from
M God that He mould do wickednefs, and
" from the Almighty that He fhould commit
" iniquity j for the work of a man (hall He
M render unto him, and caufe every man to
*' find according to bis ways." It is true ;
the Apoftle is here particularly recommend-
ing and enforcing the duty of beneficence
and liberality : but to me it appears as plain,
that he is applying and adapting to this pur-
pofe a general principle, equally applicable
to the enforcement of every branch of good
and virtuous practice. This principle He
exprefles, in terms of alluficn to what is
obferved in the ordinary courfe of Nature,
" that men reap in harveft the very fame
" kind of grain that they fow in the feed-
" ihne:n a thing the Reverfe of which is
Pomble ; but fo contrary to the ordinary
courfe of nature, and the common expe-
rience and obfervation of mankind (atten-
tive enough to thefe outward things, and fa-
gacious enough to make juft obfervations
about them) that no man entertains the leaft
expectation that it ever will happen : and

would

[ 47 J

would men apply the fame attention and
fagacity to their mofl important concerns ; they
might fee it as unreafonable, and contrary
to nature, to expect to find it otherwife in
their fpiritual affairs ; to think to reap at
laft, and in the other world, any thing elfe
than the proper and naturaiyh/zV of their own
ways : for, the time of this life is our feed-
time, in order to our reaping the harveft in
another life. This ferves to obviate the laft
refuge, to which they who go on in a finful
courfe in hopes of retrieving all by a late
repentance, are apt to betake themfelves,
when beat out of all others ; that the thing
ispojfible : but, they might as well hope, af-
ter fowing tares in the Spring to reap wheat
in the Harveft ; for that is p:jfible too. The
Apoftle ufhers in His awful warning, with a
particular caution againft a dangerous deceit
or delufion : be not deceived ; u deceive not
t; yourfelves, nor fuffer any others to impofe
" upon you, in a matter of fo great impor-
" tance to you :" He adds God is n:t mocked:
men attempt to mod God, when they think
to impofe upon Him by fair (hews and fpe-
cious pretences ; when the Laws and Rules
of His government are defpfed, or men
think they are to be difpenfed with ; but this
is a vain attempt : God cannot be impofedupon-,
and every attempt to do it mufl recoil upon
their own heads who make it : nor will he
pafs from the rules of His government, or

the

[48 ]
the fan&ions of His laws ; in favour of thofc
obftinate wretches, who trample upon them.
The Apoftle goes on ; " for, whatfoever a
" manfowetb that fhall he alfo reap ;" this
is his general affertion ; that it holds as well
in the fpiritual fenfe as in the natural \ that
men reap in the fame kind as they fow : this
He further explains and amplifies ; for he that
foweth to his flejh, " who employs his labours
" and his earthly poflemons to the gratifying
" of his felfim and fenfual appetites," fiall
of thefefi reap corruption ; of fuch a corrupt
improvement of his time and talents, he
fhall receive future mifery, as the proper
fruit of his own ways ; in like manner, as
what one reaps in harvefl is the natural fruit
of what hefoius infpring: corruption, in op-
pofition to life everlajling ; i. e. the punifh-
ments of the other world : for, that the
Apoflle is here fpeaking of that reaping,
thofe retributions, that (hall be made at the
great day of judgment, and in the other
world, is further clear from the other part
of His declaration ; but he that fourth to the
fpirit ', " he who, under the influences and
" conduct of the fpirit of love, employs his
u time, his endeavours, and the advantages
*' he is entrufted with, to the improvement
" of hi6 better part, and hisUfefulnefs in this
" world;" he Jhall of the fpirit reap life ever-
lafting; " under the conduct of the Divine
" Spirit, and as the fruit of fuch fpiritual

" employ-

[ 4) ]
<c employments and improvements, he fhall
" Vjme to eternal happinefs at laft "

Let me repeat it ; that Iiere the fimilitude
is plainly taken from a thing, the reverfe of
which is pojfible with Almighty God j, but fo
contrary to the courfe of Nature, that no
man expects it, any more than if it was im-
pojfible. Let us put the cafe, that a man
fows tares in his field : it is po/fib'e, with Al-
mighty God, that he fhall reap the fined
wheat : but did ever any man, of a found
mind, entertain fuch an expectation ? how
abfurd would it appear, for any one to think,
by the moft bitter regret and hearty repent-
ance, to retrieve fuch a bad fowing, and
reap the quite contrary grain ; unlefs, in
time, he plucked up the ta es, and fowed
the grain he wiihed to reap ? as abfurd is it,
according to the Apoftle's comparifon and
awful warning, for the firmer to expect, by
the moft hearty regret and deepeff. forrow,
out of time, to efcape the mifery a vicious
courfe has expofed him to ; when he has no
opportunity to undo what he has been doing
all his life, and betake himfelf to a better
courfe. In the Natural fenfe, no man, from
a ?neer pojjibiiity of the thing, ever expects
to reap another kind of grain than he fows ;
even though God has no where declared,
that it foallnot be-, as he has plainly declared,
that tJxy who foiv to the fiejh Jball of the flejh
reap corruption^ in oppofition to life everla/t-
F ing -,

[ 5° 3
iW-, by which all the vain hopes the finner
can pretend to raife from the meer poftility
of its being otherwife, are utterly over-
thrown : be not deceived \ God is not mocked.

To conclude this head : the reprefentation
which our bleffed Saviour (to whom the Fa-
ther hath committed all judgment) gives us of
His procedure at the great Day of Judgment,
Matt. xxv. 31— is full, dear, and itrong,
to the fame purpofe : then the great Judge
of the world will make a diftnbution ot
men, and a different alignment of everlaft-
ing rewards or punifhments to them, ac-
cording to their moral chara&ers, difcover-
ed in&their«wvb and the courfe of their
lives here-, will receive men to Happinefs or
condemn them to Mifery, not only as they
have done good or done evil, but as they
have done good or neglected to do it : let us
carefully advert to this ; that not only they
who have emoloyed their lives in doing
wicked actions 5 but they who have neglected
to employ them ufefully, in doing good, be-
neficent, and charitable actions, as they had
opportunity; are, in that great decifive
Day, condemned to everlajltng pumjhment
And, however they, againft whom tna
charge is laid, are reprefented as attempting
to difown it ; they are not reprefented as at
lowing the/*!?, but yet thinking to evaded
fintence, by pleading that before they died
they moll heartily regreted the negletf, an

[ 51 ]

fled to the blood of Chrift for pardon : that
appears too thin a plea, for anv to be fuppofed
to dare to offer, in that awful Dav, and be-
fore that dreadful Tribunal : indeed, if u.e
walk in the light, as God is in the light, we
may be allured that the blood of fe/ui Chrift
His Son cleanfeth us from all fin : but to make
that moll: precious blood a Sanctuary and Re-
fuge at laft, for thofe who, all the time of
their life, have refufed when Goji •
will, according to the whole ftrain of
pture-revelation, be found, in :
Day, a counting the biocd cf the Covenant
wherezvitb we are fanclif.ed an unholy thing,
and making Chriji the minifter of fin : teen,
the righteous only fhall go into life eternal:
and who are the righteous, our bleflcd Saviour
plainly declares in that context ; namely,
u they who, in the courfe of their lives,
" have done good and charitable aclions,
u as they had opportunity ; " the beloved
Difciple of our Lord plainly tells us, with a
tender caution againft fuirering ourfelves to
be deceived by other reprefentations of the
matter; i Jt>. iii. -, 10. "Little children,
" let no man deceive You: he that doth righ-
" teoufnefs is righteous, even as He is righ-
" teous' (an exoreflion far from deno&ino-
an equality; but only ngnifying, that his
righ teoufnefs ftands upon the like proof and
evidence with the righteoufnefs of Chrijl, or
of God) and, on the other hand, 4; who-
F 2 " foever

L 5* ]
<4 1 never doth not right coufnef is not of
" God."

Thus I have fhewn, with the cleared:
evidence, that the promifes of future bappi-
nefs, in Scripture, run in the tenor of its
being the fru'.t^ and the final reward of a
holy and good life; and there is no Pro-
mile, in the whole Word of God, that runs
in any ltrain like this, M that they mall in-
*' herit eternal life, who either live a holy
" life here, or heartily Repent at iaft that
M they have neglected it :" 1 have alfo clear-
ly fhewn, that the threatnings of future mi-
fery, againft the ziorkers cf in;quity, as they
are moll dreadful and terrible; (o they are
moft pofitive and peremptory, without any
rcferve or exception. Many, in pronouncing
the awful and righteous Sentence of God,
denouncing future mifery to the workers of
iniquity, feem to think it a neceffary piece
of caution to add (not, " unlefs they repent
" in time and amend? but) unlefs they re-
pent at laft : but the Word of 'God knows
no fuch referve, or exception ; but conftant-
]y, without it, declares, that going on in a
finful courfe to the Isft leads to unavoidable
ruin.

And, further to cut off all pretence of
fuch exception : let it be obferved, in the

Fourth place : That God exprefly and
peremptorilv threatens, He will give a deaf
ear to their cries at lajl^ or in the day of

their

[ 53 ]
their diflrefs snd extremity, who refufe to
hearken to His Calls in time : and, (p far
as a mere forrow for an ill-fpent life may be
called Repentance ; it is plainly intimated in
Scripture, that there may be a real Repent-
ance, a hearty Sorrow and Regret, too latej
when the time for amendment and recovery
is yaft.

There are plain intimations in Scripture,
of fuch a thing as a finner's day of grace ;
his feafon or opportunity for making his
peace with God, and for fecuring and work-
ing oat his own Sahation ; which if he fins,
or trifles away, the Door of mercy is fhut
upon him ; and he has no accefs to retrieve
the ruin he has brought upon himfelf : and
no one finner knows, how long this day of
grace may lair, with him \ or how near it
may be to an end ; if he refufes to comply
with the prefent Call of God to Repent and
Believe the Go/pel: for this is certain, that
all the Calls and exhortations in the Word
of God, to Repent and to Believe in Chrilt,
are to do fo immediately, and leave no encou-
ragement to defer it one moment.

" Every one that is godly, fays thePfaj-
M mift, (hall pray unto thee in a time when
" thou may >e/i be fund :" and, in like man-
ner, the prophet exhorts finners, If. Iv. 6..
" Seek ye the Lord (viz. by true repentance
and amendment, as appears from the next
verfe) while He may fajoufld j— plainly im-

F 3 plying,

r 54]

plying, that there is a time when He wi'I net
be found : He has his day of grace and mercy ;
but He has his day of wrath too : and they
who " defpife the riches of His goodnefs,
" and forbearance, and long-fufFering, not
" being led thereby to repentance ; do thus
" treafure up to themfelves wrath againft
tc the day cf wrath, and revelation of the
u righteous judgment of God." Rom. ii.
4, 5. And the Apoitle, befeeching thofe to
whom he writes, that they " receive not the
" grace of God in vain;" fays " behold
44 now is the accepted time, behold now is the
M day of Salvation." 2 Cor. vi 1, 2. And
u the Holy Spirit faith, to-day if ye will
" hear his voice, harden not your hearts."
Pf xcv 7. Heb. iii. 7, 8. and the Apoftle
add?, v. 13. " Exhort one another daily,
c* while it is called to-day, left any of you be
" hardened through thedeceitfulnefs of fin."
For the neglect of this their opportunity, our
companionate Redeemer wept <?zwjerufalern;
" faying, if thou hadft known, even thou,.
" at leaft in this thy day, the things which
" belong to thy peace ! but nozu they are hid
4C from thine eyes." Luk. xix. 41, 42. For
this, the fooiijh virgins, in the Parable
{Matt. xxv. j.) could not enter in to the
marnage-fcaft ; becaufc they had neglecled
to improve their time and opportunity:
they had neglected to make provifion of oil,
of inward graces and virtues, to keep the

lamps

[ 55 ]

lamps of their profcflion alive: and while-
they went, too late, to make provifion (here
they are reprefented not only as regreting the
neglect, but attempting to make it u'(<) the
door was /hut, and they were abiblutely re-
fufed entrance. TheApoftle. exhorting the-
Jewifn Chriftians, Heb. xii. 15. 17. to
" look diligently left *v\y fhould fail of the
** grace of God ;" fets forth the danger of
letting our opportunity flip, under the example
of Ffau, " who, for one morfel of meat fold
" his birth-right;" how inconfiderable a
thing this ; in comparifon of foregoing the
Heavenly birth- right, and Heavenly inhe-
ritance, for the gratifications of the fenfual
appetites, or of covetous or ambitious de-
fires ! And, He adds, w ye know how that
" afterwards, when he would have inherited
" the blcffing, he was rejected ; for he found
14 ?7o place of Repentance, though he fought it
ii carefully with tears." And, the awful de-
nunciation of the Divine Wifdom, againft
obftinate Tinners, Prov. i. 24. 31. is in very
ftrong and dreadful terms : " becaufe [ have
" called, and ye refufed — I alfo will laugh
" at your calamity, and will mock when your
" fear cometh : — then mall they call upon
6i me, but I will not anfwer ; they QnrfX Jeek
" me early, but they Jball not find me : —
" they fnall eat of the fruit of their own
" way" And, if to any finner this appears
too hard and fever e } he may be addrelled in

the

[56 ]
the words cf Bildad to Job, xiii. 4. Shall the
earth be forfaken for thee ? and Jh all the rock
be removed out of its place f " Shall the wife
" courfe of Providence, and the facred laws
" cf the Divine government, be overturned ?
*' in favour of fo guilty, fo worthlefs, a
66 wretch ! " Sure, no truly pious and good
foul can think fuch awful and falutary de-
nunciations and warnings too hard and
fevere ; nor think it an unrighte us thing with
God to execute them, againit thofe who will
not be reclaimed by them 5 as he knows,
and finds in his comfortable experience, that
ChrifFs yoke is eafy and his burden lights and
th it God's commandments are not grievous ;
and deares to be made happy in no other way,
than the way ofHoinefs.

But, becaufe fome may pretend that the
threatning; of future punifhment to thofe who
go on al! their life in a vicious courfe, mujl
admit of fome referve or exception j feeing
there are Prcmifes in the Gofpel that run in
a contrary (train \ or, at leaft, mult be con-
fidered as implying; an exception to fuch
threatnings : therefore, I undertake to prove 3
in the

Fifth place : that, there is no one promife,
in the whole word cf 'God, which gives the
leaft countenance or encouragement to the
hope, thofe who go on in a fmful courfe,
in the expectation of retrieving all at laft,
by a death- bed forrow, and flying to the

mercy

[ 57 J
mercy of God in Chrift Jefus in their laft
moments.

Here, it is natural to expect, the promifes
of falvation made to Repentance and Faith
in Chrift, will be alleged, in oppolition to
what I have laid down ; as there are no other
promifes that can, with any fhadow of rea-
fon, be adduced to that purpofe : thefe9 in-
deed, the finner, blinded by his lufts, is apt
to underftand as implying, l< that one act ot
" forrow or regret for an ill- (pent life, at
" any time, even in the very clofe of it
" (falfely called Repentance) and one act of
" confident and prefumptuous reliance on
" the mercy cf God and the merits of Chrift
" then (falfely called Faith in Chrift) will
" retrieve all the ruin he has brought upon
" himfeif; and effectually recommend him
" to the mercy of God unto eternal life."

Thus, foolilh and deluded fouls wr.eft the
Scriptures to their own perdition : and moft
bafely and difingenuoufly improve groundless
apprehenfions of the Divine mercy and good-
nefs, to harden them in vice, and encourage
them to go on fecurely in a finful courfe % in
the hopes of fetting all to rights at laft, by a
late regret and dying forrow; efpecially, if
it is very deep and ftrong, as they flatter
themfelves it will be.

But, that thefe Promifes will admit of no
fuch conftruction ; will be abundantly evi-
dent

[ 58]

dent from the following Confederations, feri-
oufly attended to.

i . That there are very good, and fuffi-
ciently Obvious, Reafons, why the promifes
of Salvation fhould be made to Faith and
Repentance ; without derogating in the lead
from the abfolute Neceffity of a Holy Life,
to fit us for the Happinefs of Heaven. Not
to repeat what I have formerly faid *, con-
cerning the Terms of falvation declared and
required in the Gofpel : what I have now af-
ferted will be abundantly evident; whether
we confider the Calls to Repentance and
Faith, and the encouraging Promifes en-
forcing them, as they are firfr. addrefied to
the heathen world ; or, as they are extended
to all finners. The Promifes of falvation
to the Heathens, on their firfr. abandoning
their Idolatry and Vices, and receiving-
Chrift as their Saviour and Lord ; do imme-
diately import, that they mould be delivered
from the darknefs and mifery of heathenifh
ignorance, fuperftition and idolatry, and
brought into the privileges of the Chriitian
Church ; made partakers of. all thofe advan-
tages, for eternal Happinefs, which the dif-
coveries and inftitutions of. the Gofpel afford;,
and, by improving thefe, in the courfe of a
holy and virtuous Life, fhould acluaiiv come
to this eternal Happinefs at la/}. But, as
thefe Exhortations and Promifes are ftill ex-

* See pag. 23, &ct_

tended

[ 59 ]
tended t® all Tinners, who hear the Gofpel ;
and it is the Declared delign of Chrift's com-
ing into the world, Jo. iii. i 6. W that who-
" foever believeth in him mould not perifh,
" &c" For underftanding the perfect con-
fiftency of this, with the abfolute neceflity
of a Holy Life, in order to the happinefs of
Heaven ; let it be obferved ; that God, who
directly fees into the hearts of men, chiefly
regards the Heart, in His fervice : true
Holinefs, chiefly lies in the purity of the
Heart and the inward Affections of the Soul;
which are the governing principles of our
conduct : that which conftitutes an Act, or
Courfe, of true Obedience to God, is the
inward good Principles from which it pro-
ceeds : and it is the prevalency of inward
good difpofitions of Heart, that lay \k\z foun-
dation of true happinefs and enjoyment
within. Therefore, it is mod proper and
natural, that the Promifes of God, His Pro-
mifes of Happinefs, be made to thofe inward
difpofitions and affections, which are the
true Principles of Holinefs and Obedience to
Him ; rather, than to any outward Actions.
If, then, true Faith in Chrift is an effectual
Principle of a truly virtuous Obedience;
and true Repentance is the real and effectual
Beginning of a holy and good Life ; well
may the Promifes of that faivation and hap- (
pinefs, to the obtaining of which a Holy life
is abfolutely neceiTary, be made to thefe\

with-

r 60 ]

without, in the leaf!, derogating from, or
lefTening, the neceflity of Holinefs : for thefe
promifes are not made to them, confidered as
Jingle A£is\ but, agreeably to their Nature,
as effectual Principles of all thofe Difpofi-
tions, and that Courfe of behaviour, which
is requifite to render us Meet for the Hea-
venly blifs : fo that, whatever, in the nature
of things and according to the tenor of the
Gofpel, is neceffary to falvation, is either
included in them, or naturally fi ws from than
as the genuine and effectual Principles of it.
Now, this is really the cafe : true Faith puri-
fies the Heart, Acts xv. 9. the fource of our
Actions, out of which are the ijjves of life ;
purifies it from all fenfual paflions and world-
ly lujh, all narrow and felfifh affections ;
and raifes it to a Heavenly and Generous
difpofition; to that fupreme Love to God,
and hearty Good-will to all men, which are
the natural principles of a regular perform-
ance of all the duties of Piety and Devotion,
Equity and Goodnefs : thus, Faith workcth
by Love, Gal. v. 6. the moft commanding
affection of the foul : it conveys into the
Heart fuch a firong and lively fenfe of the
Glory and the Goodnefs of God ; of the Ex -
cellency of the Redeemer, and His condef-
cending Kindnefs; as promotes in the foul
the higheft Love and Gratitude to our Gra-
ciousGod, and Companionate Saviour; with
the fincereft Goodwill to our neighbours, in
5 imita-

[ «I ]

imitation of that Divine Love by which we
are faved : and thus leads us to the regular
performance of every duty, from a principle
of Love. Thus, true Faith renders the foul
as a gocdTree ; which naturally br in geth forth
good Fruit : it lodges 2 good Treafure in the
Heart ; from whence the good man briv.geth
forth good things. True Repentance (as it
mainly confifts in Amendment, and is con-
stant and not to he repented of) is the proper
and real Beginning of that patient continuance
in well-dying, which leads to glory, honour and
immortality. So that ; if we confider the ob-
vious reafons, why the Promifes of falvation
are made to Faith and Repentance; we may
evidently fee, that there is nothing in thefe
promifes, inconfiftent with the plaineft de-
clarations concerning the abfclute necejfity of
a Holy Life to the Happinefs of Heaven : for
juftly may the promifes of that Salvation, to
which a Holy Life is abfolutely necefTary, be
made to fuch Difpofitions as are the real
Beginnings and effectual Principles of fuch
a Life. Therefore,

2dly : Thefe Promifes can , by no
means, imply ; that the firfi Acts of Re-
pentance and Faith render a man immediately
meet for Heaven, come when they will ;
even when they come early enough, to have
the heft influence upon us : for, it is by th e
Temper we improve in, by their after -
influence^ that we become meet to partake
G of

[ 62 ]
of the Heavenly Blifs. As Repentance and
Faith in Jefus Chrift, are comprehenfive and
leading principles in true Religion and Chrif-
tianity ; fometimes thefe two are joined to-
gether in Scripture, as comprehenfive of all
that is required in order to our falvation ;
but by no means exclufive of a holy life, of
which they are the Principles and beginnings :
fo, in the Preaching of our bleiled Lord,
Mar. i. 15. fo alfo in the Preaching of the
Apoflle PW, Acls xx. 21. Nay, fometimes
all that is required to our Salvation, is com-
prehended under one of thefe : as, Repent-
ance, Ezek. xviii. 36, Faith in Chrifi, Acls
xvi. 31. But fuch pafTages are, by no means,
to be underftood, as if the firji afl of Re-
pentance, or Faith, rendered a man imme-
diately meet for the Heavenly blifs > or fe-
cured his immediate entrance into it : they can
only imply (according to the tenor of the
Gofpel) his being allured of coming to Heaven
at lajl\ and of having the Time and oppor-
tunity, as well as the advantages and Aflift-
ances, neceflary for working out his own fai-
vation ; which is only begun by the firft Acls
even of the moft fincere Repentance and the
moft unfeigned Faith. That which feems
to occafion the Error of many in this matter,
Is their having no notion of being faved^ but
going direclly to Heaven ; without any juft no-
tion, at the fame time, what Heaven is, or
what Improvements are necefTary to make

us

[63]

us capable of fo exalted aHappinefs. Heaven
is not fo much a different place from that
where we now are, as a Different State from
the prefent ; and it is by the temper of our
minds we muft make our approaches to it :
nor is it even ^.Jlate fo quite different, but
that there are the beginnings of it, going on
and advancing upon Earth, in every true
Heir of it ; in his improvements in Love to
God, and in a kind' and equitable difpofition
towards all around him, to fit him for a (late
wherein dwells righteoufnefs, and where per-
fect Love reigns. Salvation muft be begun,
and advancing here, to be perfected hereafter.
To be faved, is to be delivered from perni-
cious Errors and delufions, fatal Miftakes
concerning our happinefs, and from vicious
and corrupt affections ; to have our minds
more and more enlightened in the know-
ledge of the moft important Truths, and
formed to a Relifh of true Enjoyment; to
have our Hearts more and more purified from
all irregular paffions and vicious inclina-
tions; and improved in Love to God and
Divine things, and in Brotherly love and
Charity : this Jalvation is not perfecled at
once; but from fmall beginnings, in the firft
dawnings of Divine Light and Love into
the Soul, is gradually carried on and improved,
to its Perfection in the Heavenly ftate. Now ;
if the Promifes of Salvation, made to Re-
pentance and Faith, do, by no means, imply
G 2 that

[ 64 ]

that the fir ft acls of thefe render a man ith-
mediately meet for Heaven, or fecure his im-
mediate entrance into it; even when they
come early, and the moll ready compliance
is given with the Divine Call * ; far lefs,
when they come late, in the clofe of a bad
life ; after the finner has prefumptuoufly, or
carelefly, refufed to comply with matiy re-
peated Calls of God ; and thus is hardened
m vicious habit ';, grown to an exorbitant
pitch, and not to be eafily or fpeedily con-
quered and fubdued. Sure, no one can
imagine any greater Excellency, or Efficacy,
in a late, than in an early Repentance and
Faith : on the contrary ; an early and ready
compliance with the Call of the Gofpel, may
naturally be fuppofed to csrry a man further
towards Heaven, than a late and reluctant
one. Now; it is certainly one thing, to
fay, to a man in Life, " Repent and Believe
*' in Chrift now ; and you fhall be faved ;
" and fhall come to Heaven at laji, by a
iJ Life of Holinefs:" and quite another thing
to fay, •* if you Repent and Believe at any
<; time, however late, you fhall be faved,
<c and go to Heaven direclly, even without
«* a Life of Holinefs." I fay, new; and to
a man in Life : for, let it be carefully at-
tended to, in the

3d place : That, as all the Calls of the
Gofpel to Repent and Believe, are to do fc

* See above, pag. 25, 26,

now,

[65 ]
now, without any delay ; and the encou-
raging Promifes of Salvation enforcing them,
arc only made to a prefent compliance: fo,
thefe Calls and Promifes are always addrefled
to men in Life ; and never once, in the whole
tenor of Scripture, to dying men. This
may, at firft view, be greatly furprifing to
many : but the Facl is certain ; that there is
no tne inftance, in the whole Scripture, of
fuch addrefles as thefe, " Repent, and turn
44 from all your tranfgreflions, and fo ini-
" quity mall not be your ruin;" or " Be-
44 lieve on the Lord Jefus Chrifr, and thou
44 fhalt be faved ;" ever being direcled to a
perfon on a death-bed, or in vifible danger of
death : but thefe Calls and promifes are al-
zvajs addrefled to perfons in Life, and likely
to continue for fome time in life ; and who
may, therefore, have time and opportunity,
to carry on and improve the good work, begun
by their ready compliance. We read of one
perfon, indeed, (dels xvi. 31.) to whom the
great Call of the Gofpel, enforced by the
great Promife of it, was fuccefsfully ad-
drefled ; who, a little before that, had been
in immediate danger of dying, by his own
hand too : but that danger was quite over,
before this addrefs was made to him 5 nay,
before he conceived, or expreffed, any con-
cern about the matter. Now, this observa-
tion I am upon might alone, methinks, go a
great way towards being deciftve in the whole
G 3 Argu-

f 66]

Argument now under cocdideration. If the
Call of the Gofpel to Repent and Believe,
with thepromifes of falvation to the Penitent
and Believers, were ever, in Scripture, ad-
dreiTed to dying men ; they might be reckoned
to imply, in thefe inflances, a Promife that,
by fome extraordinary and miraculous Grace,
they fhould be made immediately meet for
Heaven, and have an immediate entrance
into it : and yet, thefe inftances could not be
drawn into a precedent, without a plain Di-
vine warrant for it : but, as thefe Calls and
Encouragements are conftantly, and only,
direcled to men in life-, the moft that they
can imply is, an afTurance, upon a prefent
compliance, of their coming to Heaven at
laft \ and, confequently, of their having the
time and opportunity, as well as the means
and afliftances, necefTary for working out that
falvation they thus enter upon. If fuch per-
fons readily comply with the Divine Call -9
they may have a probable view of time to
finifh the good work begun, from the ftate
of their health : a ftronger afTurance of it,
from the goodnefs and confiftency of the
Divine conduct ; whofe very calling of men
lo enter upon a work, which in its nature is
a work of time, implys that, upon their ready
compliance, He will give them tune for it :
an abfolute afTurance, from the Promife of
Salvation itfelf ; which muft include a pro-
mife of whatever is necefTary, for carrying

on,

[ 67 ]

on, and cot dieting it. All this, it is plain,
cannot afford the leaft encouragement to any
finner, to hope to get to Heaven, by any
Repentance, or Faith he can have, at the
clofe of a bad life ; when he can have no op-
portunity to work out thztfalvation, which is
only begun, even by the moft fincere and the
moft early Repentance and Faith. And let
us take this along with us ; in the

4th place: That the Repentance and
Faith, to which the promifes of Salvation are
made, are plainly defcribed, in Scripture, to
be fuch, as aclually and in fact are the real
beginnings of a holy and good life : fo that,
no Faith and Repentance which any finner
can have at the clofe of a bad life, can come
up to thefe defcriptions. If we advert to a
variety of paflages, concerning that Repen-*
tance and Faith to which the promifes of Sal-
vation are made ; I may fay, all the pafTages
where their nature and influence is any way
explained or defcribed; we fhall find them
defcribed to be fuch, as not only would pro-
duce a Holy life, if there was opportunity
for it ; but actually do produce it : and the
reafon may be obvious ; becaufe the necef-
fary meetnefs and preparation for the enjoy-
ments of a ftate of perfection, does not arife
from what a man would do, in obedience to
God and Chrift, if he had opportunity'; but
from what he aclually does-, not from thofe
improvements he would attain to, but from

what

[ 63 ]

what he actually attains this way. Particu-
larly ; that Repentance, to whrch the pro-
mifes of Pardon and Salvation are made, is
Hever defcribed as confiding in meer Sorrow
f.r fin, however deep or bitter; nor is Sor-
row fo much as declared to belong to it, for
itfelf I but rather preparatory to it, and re-
quifite as fubfervient to the further purpofe,
of the Reformation and amendment of heart
and life, in which true Repentance lies : re-
markable, to this purpofe, is that paffage of
the Apoftle, 2 Cor. vii. 9 — 1 r. " Now I
li rejoice, not that ye were made forry, but
" that ye forrowed unto Repentance, — for
" godly forrow werketh Repentance, &c.M
therefore, Sorrow itfelf is not Repentance ;
but, even when it is moff. fin cere, is only
introductory to it ; and Repentance itfelf lies
in that amendment, which a truly go clly for-
row works. Another man's grief and inward
pain can, of itfelf, be no pleafure to a good
and generous heart : and can that of itfe'f,
be acceptable to God, which can be no plea-
fure to any good man ? furely, God, who
cefires our happinefs, can have no pleafure
in our pain or grief; but only fo far as it is
necefiary, and of influence, to make us tru-
ly better. The occafion of the miftake of
many, concerning this matter, feems to be
this : in the common acceptation of the
word, a man is faid to repent of that which
he is grieved for having done ; though that

grief

[ 69 ]

grief has no farther effect: but, with what-
ever propriety this may be called repenting
in common fpeech (though no man would
believe, that one is heartily forry he had
wronged him, if he goes on to injure him
frill ; and does not, in his after-conduct, do
him good offices, if he can :) however, fuch
a fruit !efs for row is not Repentance, in a Re-
ligious fenfe ; not that Repentance which
the Gofpel requires, and to which it pro-
mifes pardon and falvation j which, in all
the defcriptions of it, is declared to have its
finifhing and proof in actual Reformation
and Amendment ; and to be fuch as actual-
ly produces newnefs of life. I might adduce
numerous paffages of Scripture to this pur-
pofe : but thefe plain ones may fuffice. Says
the Lord, by the Prophet, IjkA. 1 6. " Wafh
" ye, make you clean, put away the evil of
u your doings — ceafe to do evil, learn to do
well, &c. and lviii. 5 — 7. " Is this the faft
M that I have chofen ? a day for a man to
" affiicl his foul, &c. is not this the faft that
cc 1 have chofen ? to looj'e the bands bfwick-
" ednefy &c. is it not, to deal thy bread to
" the hungry" &c. Again, Ezek. xviii. 27.
true Repentance is thus defcribed; <c When
" the wicked man turneth away from his
" wiekednefs that he hath committed, and
" doth that which is lawful and right, he
" fhail fave his foul alive :" and, agreeably
to this decifion, the exhortation is, verfes

3C>

[ 7° ]
30, gi, " Repent and turn from all your
" tranfgreiTions j fo iniquity (hall not be
" your ruin : cajl away from you all your
tc tranfgreiTions — and make you a new heart
cc and a new fpirit, for why will ye die?"
In like manner, xxxiii. i^, 15. " If the
u wicked turn font his fin, and do that
" tt^/VA « lawful and right" if he " w&?/|
" in the flatutcs of life , without committing
" iniquity ; he fhall furely live, he fhall not
" die." And, in the following context*
God puts the equity of His procedure upon
this footing ; in oppofition to thofe who faid,.
the way of the Lord is not equal. When John, .
the Bapti/r, our Lord's fore-runner, preach-
ed Repentance, for the forgiverefs of fins,
this was his exhortaticnr Matt. iii. 8, 10.
u Bring forth fruits meet for Repentance :'
u — every tree that bringeth not forth good
" fruit is hewn down, and caft into the
w tire:" which the Apoftle, Acls xxvi. 2c.
exprelTes without a figure, when he fays,
that he " fhewed firit. unto them at Damaf-
" cus, and at Jerufalem^ and throughout all
" the coafts of Judea, and then to the Gen-
" tiles, that they (hould Repent, and turn
" to God, and do works meet for Repent-
" ance." And Epb. iv. 22 — 24. He thus
defcribes true Ps.epentance ; " That ye put
(i off, concerning the former conversation,
t; the old man, which is corrupt according
" to the deceitful luffs : and be renewed in

" the

r v j

6i the fpirit of your mind : and that ye put
" on the New man, which after God is.
" created in rightegufnefs and true holi-
" nefs"

In like manner ; that Faith in Chrift, to
which the promifes of Salvation are made,
is not a mcer ajjent to any doclrincs ; nor a
confident reliance on the mercy of God or
the merits of Chrift, without complying with
the terms of the divine mercy in Chrift Je-
fus : but, is fuch a receiving of Chrift for
our Saviour and Lord, as fubjeclis the foul
to His government ; gives Him the rule in
the heart ; and leads on obedience to His
laws, in the courfe of the life : it is defcri-
bed to be fuch a faith, as purifies the heart,
and worketh by love ; as I have already
fhewn * : it is the principle of a Holy and
Divine life. Gal. ii. 20. " / live, fays the
" Apoftle, by the Faith of the Son of God :"
and Heb. x. 38. " The juft (hall live by
" Faith : " and 2 Cor. v. 7. we zvalk by
Faith." Our blefTed Saviour's gracious in-
vitation, Matt. xi. 28, 29. is, " Come un-
" to me all ye that labour and are heavy Ja-
" den, and I will give you reft; take my
" y:ak upon you and learn of me, for I am
<c meek, and lowly in he^art, and ye fhall
" find refi unto your fouls." And Jo. xv.
1 — 5. He reprefents it as the genuine proof
of our being engrafted in Him, as the true
* See pag, 60,

Vine,

[ 7* ]
ViMy by a true and lively Faith ; that we
bring forth much fruit ; /. <?, do much good.

Now j if that Repentance and Faith in
Chrift, to which the promifes of Salvation
are made, are plainly defciibed to be fuch
as aclually are the real beginnings of a Holy
and good life ; can fuch defcriptions poflibly
agree to any Repentance and Faith a dying
firmer can have in the clofe of a bad life ?
whofe Repentance, perhaps^ amounts to no
more than a cold, or, at moft, a warm and
paffionate, God have mercy upon me ; at befl^
is a meer fruitlefs frrow and regret ; tho',
perhaps, rendered more paflionate, by his
prefent ftrong terror, and fearful looking for
of judgment : whofe Faith, like that of De-
viky is a meer aiTent to Divine truths with
trembling j or, perhaps, fo cold an aiTent as
not even to be attended with trembling ; or
fuch a confident reliance on the mercy of
God, or merits of Chrift, as may more juft-
\y be called prefumption ! In fine ; in the

5th place : When once men, by fin-
cere Repentance and unfeigned Faith, are
engaged in a Chriftian courfe ; the conftant
ftrain of the exhonations of the Apofties to
them is not only to perfevere, but to improve
in Holinefs. The calls to Repent and Be-
lieve are conftantlf addrefTed, in the Gofpel,
to thofe who were not yet converted to
Chriftianity, nor had taken on the Chrifiian
ProfelTion ; but to Chriftians, the exhorta-
tions

[73]
tions run perpetually on walking in newnefs
of life , and waking out their own falvation :
\he£pi/lles to Chriftians, who had already
Repented and Believed, are full of the molt
prefling Exhortations to all virtue, and pou-
tive improvement in every thing praife-
worthy; and conftantly inculcate the indif-
penfible neceflity of a Holy and good Life :
not, to Believe in Chrift ; but to walk in
Him, as they had received Him : not, to Re-
pent ; but to make progrefs in Holinefs, and
go on to perfection : not only, to be Jhdfaji
and immoveable ; but always abounding in the
work of the Lord \ as knowing that, in this
way and courfe, their labour is not in vain in
the Lord.

Put all that has been faid upon this Head
together : and it will be abundantly evident;
" that there is no one Promife, in the whole
<c word of God, that gives the leail encou-
cc ragement to the hopes of thofe who go on
u in a finful courfe to the clofe of their
" lives : and that the Promifes of Salvation
M made to Repentance and Faith in Chrift,
" afford no manner of exception to this Af-
u fertion ; nor do, in the leail, derogate
t; from the Abfolute Neceflity of a Holy
" Life to the Happinefs of Heaven." It is,
certainly, one thing to fay, to men in life%
Cfc Repent now, and turn to God through
" JefusChrift; and He will afford you both
6i opportunity ?.nd Grace to work out your
H « Salvar

[ 74 ]
" Salvation ; and, by a courfe of Holinefs,
" you fhall come to Heaven at laft :" and
quite another thing to fay, to a dying Sinner,
U Repent and Believe in Chrift, and you
" fhall go dirsftly to Heaven ;" or, to fay to
any man, " if you Repent and Believe at
" any time, it fhall avail to your Salvation ;
" even tho' it be fo late, that you have no
" opportunity to work out that Salvation,
" which the true Chriftian only enters upon
Cl by thefrfi afls of the moft fincere Faith
" and Repentance." Neither of the two
laft can I find faid in the whole Gofpel.

But, perhaps it may be afked here ;
" what, then, if a fincere Penitent and Be-
c< liever dies immediately ? fhall he not go
" to Heaven ? or, fhall any be Damned,
" who fmcerely Repent and Believe on
" Chrift ? " But, it is plain there can be
nothing ftraitening in this, fuppofed Diffi-
culty ; if there is no ground to reckon that
the Cafe fuppofed ever happens mfaSi: which
there is not : on the contrary ; there is good
ground, from the Different, but perfectly
Confident, parts of the tenor of the Gof-
pel, to be fatisfied, that it never does happen.
On the one hand ; falvation is promifed to
all who truly Repent and Believe in Chrift :
on the other hand ; a Holy Life is plainly
declared to be abfolutely neceflary, and is in
the nature of the thing necefTary, to make
us meet for the Heavenly blifs : therefore,

we

[ 75 3

we may clearly conclude ; that all who Re-
pent and Believe unto Salvation, do it fo early;
that, by the care of Divine Providence, they
have opportunity afforded them for im-
proving and carrying forward the good work
thus begun; nor are any, according to the
declared tenor and Defign of the Gofpel,
faved another way. And, it is only on this
footing, that the truth of the common fay-
ing can be maintained ; that, true Repent-
ance is never too late ; namely, becaufe it is
always early : from whence it plainlv fol-
lows; that, late Repentance is, not only jel-
dom, but never true.

But, ftill it may be alleged ; that though
there are no Promifes of Salvation, to the
late Repentance of one who goes on in a
finful courfe to the lad ; nor that are con-
trary to the neceffity of a Holy Life in order
to the Happinefs of Heaven ; yet there are
balances to the Contrary : or, at leaft, there
is One Inflame, of a finner accepted at lair,
and admitted to the Happinefs of Heaven,
upon a Repentance in his dying moments;
who had all bis life, 'till then, gone on in a
vicious and profligate courfe: and what has
been, may be again. In oppofition to this
allegation, I undertake to make good; in
the

Sixth place : " That there is no one In-

" fiance, recorded in Scripture, of that Re-

" pentance being accepted of God, or avail-

H 2 " ing

r 76 j

M ing to an entrance into the Heavenly
u blifs, which was deferred to the laft ; or,
u had its beginning only in the clofe of a
« bad Life."

To many, I am fenfible, it will appear a
very great Paradox, to aiTert ; that there is
not one Tnftance, to be depended upon, of
any man's being accepted of God, or re-
ceived into the happinefs of Heaven, upon a
Repentance deferred to ihelaji. According
to the common opinion, and in the judg-
ment men make in Charity (as they reckon)
concerning perfons, when they are dead,
who have gone on all their life in a vicious
courfe, there are a great many fuch Inftances :
and were the accounts we have oft times
delivered to us, with the Conclufions drawn
from them, to be depended upon ; we might
be induced to think, that the Heavenly man-
fions were hardly more filled with any fett
of men, than with thofe abandoned wretches
who, after going on all their lives in a loofe
and flagitious courfe, are at laft brought, by
their flagrant crimes, to a violent and igno-
minious death ! that the Heavenly City was
greatly made up of fuch, as are unfit for, and
unworthy of, any Society upon Earth ! But,
it is not traditionary Jnftances, which we,
or others, may form, fey our good opinions
or hopes, that we are to be ruled by, or
take encouragement from ; but only Scrip-
tural inftances, which have the warrant of

Divine

r 77 1

Divine Authority to fupport them. I would
not be rafli or forward, to check or reftrain
our having as good opinions and hopes con-
cerning our neighbours, when thev are gone,
as we can entertain, in a confiftency with
the plain declarations of God's Word and
Gofpel : but I mufl obferve, that the main-
Ufe of the exercife of our Charity, in en-
tertaining a good Opinion of our neighbours.*
is towards thofe with whom we live and'
converfe; and as for the Dead, with whom
we are to have no further intercourfe, there
is no Neceflity of our pafling any Judgment
concerning them at all ; fo that, if we can-
not, agreeably to the Rules and Denuncia-
tions of Scripture, pronounce favourably con-
cerning them, we may let them alone, and
leave them to the Judgment of God : and,
being too forward to exprefs good hopes
concerning them^ oft times proves very per-
nicious to the living ; by hardening them in
their evil ways; and hindering one of the
befl: and moft necefTary offices of Charity
towards them, our ufing the mott faithful
endeavours to refcue them out of the moft
dangerous fnare.

Now, this aflertion, " that there is fio
c< inftance, in Scripture, of a finner ad-
" mitted to Heaven, upon a Repentance not.
<c begun 'till his iafl moments;" being a
Negative^ it is properly incumbent upon thofe
who maintain the contrary to bring forth,
H" 3 their

■ f 78]

their infknces, and to fupport them; and
the Negative admits of no other proof, than
by examining any Inftances that may be ad-
duced, and mowing that they are not to the
purpofe for which they are brought : if this
be clearly done, the point undertaken rauft
be reckoned fufficiently proved.

There is but one Inftance, that can be pre-
tended to be brought from Scripture, " of a
" finner faved at laft, and upon a Repent-
" ance never begun 'till his dying mo-
" ments." For, whatever may be alleged
from the Paflage in Mat. xx. 1 .- 1 6. that paf-
fage is plainly a Parabie, and is not related
as matter of fa£f : a Parable, concerning
which it is far from being certain, that it
refers to the calling of particular perfins to
Repentance, at different periods of their
lives ; but it, more probably, relates to the
Calling of the Gentiles into the Church of
God, in the latter age of the world ; and of
feveral nations, in different periods of time,
to equal privileges and advantages with the
Jews, the ancient people of God : and, even
fuppofing it did relate to the Calling of par-
ticular perfons, at different times of their
lives, to the fervice of God ; it gives en-
couragement only to thofe, who comply with
the firfl Call given them: and, with this one
obfervation, borrowed from an excellent
writer upon this Argument, I may difmifs
the confideration of this Parable ; that, even
1 taken

[79]
taken in the view laft-mentioned, it is fo
far from giving the lead encouragement to a
late and Jong deferred Repentance; that it,
(hows nothing more ftrongly, than the ne-
ceflity of obeying the firji call of God to
Repent, and of diligence in the fervice of
God throughout the whole remainder of life
afterwards : the Perfons lateft called are chid,
indeed, for Jlanding all the day idle ; but not
in the vineyard, the Church ; but in the
market-place, which reprefents the ftate of
thofe who are without the Church and not
yet called by the Gofpel ; for they are re-
ptefented as having it to plead, that no man
had hired them ; but immediately upon being
called they comply, and are no more idle, but
diligent in the fervice of the vineyard : the
Parable reprefents none as refufing to go into
the vineyard, when they were hired, or
neglecting to labour in it afterwards ; and at
laft rewarded, meerly for their farrow at
night for the wilful neglects of the whole
day: and, therefore, affords not the leatt en-
couragement for the vain imagination, that
the late farrow (falfely called Repentance) of
a ProfefTed Chriftian, who has been an habi-
tual finner throughout the whole courfe of
his life, will avail to his being an object of
the favour of God, and an heir of Heaven,
at laft.

The only in/lance, then, that can be pre-
tended to be brought from Scripture, of a

perfon5

r 8° ]

perfon, who had all his life gone on in 2
vicious courfe,, being faved at laft, and upon.
a Repentance not begun till his laft mo-
ments, is that of the penitent Thief \ who was
crucified with our BlefTed Saviour: fo that,
if this is plainly mown to be no inflance of
that nature, the carelefs and fecurc finner
muft be deprived of the only refource he may
hitherto have imagined remained to him, in
the whole Word of God, to encourage his
deferring his Repentance to the laft, and yet
•entertaining hopes of Mercy and Salvation.

For my own part, I muft frankly declare;
that when, laying afi.de prejudices, I care-
fully and impartially confider that whole nar-
rative, as it ftands in theGofpels; lean fee
fo little fhadow of foundation for under-
ftanding it as an account of an M habitual
M finner accepted and faved, upon a Re-
u pentance never begun 'till his laft mo-
" ments ;" that it has often been matter of
wonder to me, how fuch a view of it has
ever been firft taken up; and not only
greedily fwallowed by the carelefs finner, in
order to the foothing of himfelf in his vain
hopes ; but alfo allowed, by fome, who have
fhown the moft earneft concern to guard
againft fuch a pernicious abufe of it.

It muft be owned, that, even allowing
that we had here one inftance of an habitual
finner accepted at laft, upon a Repentance
in his dying moments, who then complied

with

t 81 ]

with thefoj? call to repent ; there is a vaft
difference betwixt fuch a cafe, and the cafe
of a Repentance deliberately and prefumptu-
oufly deferred till then: and (till there remaira
enough to be faid, and has been juftly urged
by thofe worthy Divines who have mate
that conceflion, to (hew the unfpeakable dan-
ger of any other Tinner's taking encourage-
ment from this fagular inflame^ or thinking
to draw it into a precedent. But thefe things

I (hall not repeat; as to me there appears no
occafion for them.

For I cannot help thinking, that who-
ever, without prejudice, impartially confi-
ders this Narrative, as itjiands, will find no
one cir cum/lance in it, that gives the leaft
foundation to take it for an account of the
firji repentance of an hitherto hardened Tin-
ner : and this muft, in reafon, be reckoned
fufficient, to fhew, that we have here before
us no fuch in fiance as is alledged : it is not to
be expected, nor is it necefTary, that we
fhould bring a direel proof of the negative^
" that this perfon had not been, in the for-

II mer courfe of his life, an habitual Tinner;
<c or, that the account we have here is no(oi
" the flrft beginning of his repentance : "
for, if the account here given does not at
all, far lefs plainly and exprefly, fo reprefent
the matter; it is evident, that we have here
no fcriptural in fiance " of an habitual Tinner
" Taved at Jaft, upon fuch a late Repent-

" ance."

[ §2 ]

<c ance." Had it been intended to give us
here one inftance of this fort ; it had been
natural to have related the hiftory in fome
flich manner as this, that " this man had
" been a perfon of a loofe and abandoned
" character, and had led a vicious life, till
•* by his crimes he was brought to a violent
" and ignominious death ; that he continu-
" ed hardened in fin to his lall moments ;
" and then, without any other Repentance
* than rebuking his fellow-fufferer for his
" infolence, acknowledging the juftice of his
" fentence, and the innocency of our Sa-
u viour (for no other are here mentioned)
" faid to Jefus, Lord, remember me when thou
" comejl into thy kingdom : " but it is plain
the fa£t is not fo related : nor is there any
thing- in the whole account before us, to lead
us to think that this was the fact. Pray let
us take a plain view of the whole narrative,
as it may be fairly reprefented in other words,
than thefe to which the tyranny of cuftom
has affixed fo ftrange a conflruction : it
{lands thus : " among other circumftances
'4 of ignominy, which our blefTed Lord fub-
" mitted to and endured, when, for our
" fakes, He humbled Hi mf elf to the Death of
u the Crofs, this was one ; that He was num-
M bred with the tranfgreffirs \ and even dif-
•' tinguimed by fuperior difgrace, being cru-
" cified betwixt two thieves : the one of
" rhefe was fo hardened a finner, that, a-

" midft

[ «3 ]
" midft the pain and ignominy he himfelf
<i (o juftly endured, and in the neareft view
c< of death, he joined with the rude multi-
cc tude and their leaders in reviling our blef-
4C fed Saviour : the other, upon this info-
ct folence, in a warm and ferious manner,
" gave him a juft and reafonable rebuke ;
" acknowledging their own guilt and the
u juftice of their fufferings, and declaring
" the perfect innocency of Jefus ; then,
" turning to our Saviour, acknowledged
" Him as Lord, and humbly begged to be
" kindly remembered by Him, when he mould
" come to the poiTeflion of that Kingdom to
" which He owned His title : upon which,
u our blefTed Lord gracioufly afTured him,
44 that he fhould that day be with Him in
" Paradife."

Now, what is there, in all this Narrative,
to lead us to conclude, that this perfon had
been an habitual Jinner in the former courfe
of his life, before he committed that crime
for which he was condemned ; or that, fince
his committing it, he had never repented till
now ? It is not, fure, his giving fo juft a
rebuke to his fellow-fufferer, for his infolent
impiety ! nor his giving fuch an honed: tef-
timony to the perfect innoceticy of our Saviour !
nor his making fuch an honourable acknow-
ledgment of Him, in the very view of all the
ignominy of His crofs ; and making fuch
an humble petition to Him ! none of theie,

it

[ »4]

it is hoped, will be reckoned among the
proper fymptoms and marks of an hitherto
hardened offender : is it, then, that he ac-
knowledges the juftice of his fentence ; and
owns that he, and his fellow-criminal, in
fuffering as they now did, received the due
reward of their deeds ? But, is fuch an ac-
knowlegement, in reality, a certain mark of
a finner hitherto hardened in vice, and
who had never relented till that moment ?
He is, indeed, faid to have been a Thief;
and to have been guilty of an inftance of
Theft, by his own acknowlegement, deferv-
ing the gallows (to fpeak in our?ftile) : but,
he may have been guilty of no more than one
inftance of that fort, for any thing that is
faid of him : will, now, one inftance of
crime deferving a violent death prove a man
to have been, in the former courfe of his
life, an habitual fmner ; and never to have
repented, till he is actually brought to his
execution ? Need I rake into the allies of the
dead, and bring upon the field the names of
eminent Saint s9 who are fet before us as Pat-
terns with regard to the main of their con-
duel ; who, yet, were fo far left of God
(for their own tryal and humiliation, and for
our warning) as to be guilty of particular
injlances of crimes much worfe, and of a
more complicated nature, than any thing
that appears, in the fcripture-narrative^ to
be laid to the charge of this poor man ?

Such

C «5 ]

Such inftances are fufnciently known ; an J
arc to be remembered as awful warning?,
let him thatjlandcth take heed lejl befall.

But it may be alledged, that the Evan-
gelifts (Matt, xxvii. 44. and Mar. xv. 32.)
reprefent this man as joining, at firft, with
his fellow criminal, in reviling our blciled
Lord ; though afterwards, it would feem,
he relented : and will not this be owned to
be a mark of a hardened firmer f this, indeed,
would look very bad, was it plain that the
exprefiions of the Evangelifrs were to be fo
underftood : but this is far from being the
cafe. It is an obvious and juft rule, for un-
derftanding the pallages of theGofpel-hiftory
recorded by the Evangelitts; "that, when
M two, or three, of them relate the fame
" ftory, but one more particularly and dif-
" tindtly than the others ; the full account
" of it is to be taken from that Evangelift
u who relates it the moft particularly and
" diftinctly." Now the very fame ftory,
which the two Evangelifts mention in one
fentence (Matthew faying, £c The thieves
<c alfo, who were crucified with him, caft
•c the fame in his teeth ; " and MarL
ci They that were crucified with him reviled
4* him;") Luke xxiii. 39. relates more par-
ticularly and diftmctly thus ; " One of the
" malefactors— railed on Him, &£. — but
¥ the other rebuked him, &c.,y Nor do the
general expreflions in Matthew and Mark
I oblige

[ ?6]

oblige us to think, that the intire faft was
any other, than as Luke diftinctly reprefents
it : for it does not appear to be their defign
to fet forth the number, but the characlcr, of
the perfons who thus infulted our Saviour,
amidft his laft fufferings ; that he was bafe-
]y infulted by perfons of all characters, not
excepting even fuch as were crucified with
Him, and fuflered juftly while He fuffered
innocently, one of whom likewife upbraided
Him, but was juftly reproved by the other,
as the Evangelifi: Luke particularly relates.
And it is obferved to be no unufual thing,
in the ftile of theEvangeliir. Matthew, whom
Mark, for the moil part, follows and abridges,
that when two perfons are joined together,
and one of them fpeaks as in the name of
both, what he fays is faid to be fpoken by
thefe perfons ; as we fometimes exprefs it,
M they fpoke fo among them.'7

So that, from a fair and impartial view of
this whole Narrative,

i. It does, by no means, plainly appear
that this Penitent had ever been an habitual
finner, for any confiderable time, in the for-
mer courfe of his life : there is not one bad
thing faid of him, in all the account we have
in Scripture concerning him, but that he was
guilty of an acl: of Theft, which, by his own
confeffion, deferved a Capital punifhment :
and he may have been guilty but of one acl:
of that kind, for any thing that is faid, or

infmu-

[ 87 ]

infmuatcd of him, to the contrary ; thought
fpeaking of himfclf and his fellow-criminal

together, he fays, " they received the reward
" of their deeds;" expreffions which it is
molt, natural to underftand of the particular
crimes for which each of them were con-
demned : this alone cannot be reckoned
enough to prove, that he had been an ha-
bitual Tinner in his former life : he might,
for all that, have been an early Saint, and a
very good man in the main j and have led a
very good life in his former days, for the
moii part : he may, for any thing we are
told, have been furprized, through weak-
nefs, or tempted by want, to the crime he
committed ; and have met with his jufr con-
demnation for the firft, and the cr.Iy inftance
of it he had been guilty of.

2. Even though it plainly appeared, that
he had been an habitual Tinner in his former
life ; and had run into the Capital crime for.
Which he was condemned, as the refult of
a preceding loofe and abandoned courfe; yet
we have no ground given us to determine,
that the application he here makes to pur
bU'iTed Lord was the firjl beginning of his
Repentance j but may, as well, fuppofe, that
he had begun it long before ; fo as, by this
time, to have arrived at a great height of
piety and good nefs : it may, for any thing
we are told, have been a long time fmce he
was guilty of the crime, before he fufFered
I z for

[ 88 ]
for it: during all which time, he may have
heen going on in a courfe of fmcere Re-
pentance 2nd thorough Amendment : and,
if it may be fo, for any thing we are here
told j then it is plain, we have no ground
hire given us to reckon it was other ways ;
arid what other ground can we have for it ?
if the Scripture neither fays nor hints, either,
that this man had been an habitual firmer in
Bis former life 5 nor, that this was the firft
of his Repentance; then, it is plain, we
have here no Scripture-infiancg given us " of
«< a perfonj who had gone on all his life in a
" {infill courfe, faved at laft upon a late Re-
" pentance : " and, if we will take the li-
berty to fifppfyi cr add to, any paflage of
Scripture, from our own fancies, or tradi-
tionary prejudices ; we may eafily, that way,
wre/?9 to our own dejlruclion, any paffages of
Scripture v/hatfoever, even the plaineft and
moil eafy to be underjlood. But, tho' this might
fufHce to the purpofe I am upon ; and tho*
adducing a dire El pro'f of a Negative is a
talk no man can be fairly obliged to under-
take ; and, in moft cafes, impoilible to be
performed ; yet, in the cafe before us, we
may further obferve,

3. That, even in this fhort narrative here
given us of the character of this Penitent,
and of his behaviour in his laft moments,
there are not wanting fome pojitive marks of
fuch a ftrength of virtue, as it is not natural

to

[hi

to expect in a New Convert, who had been,
'till that moment, a hardened (inner : fo that,
not only have we no hint here given us, from
which we might juftly conclude, that he had
been fuch a one ; but we have fome pofitive
evidences, from which we may, at leail with
great probability, conclude the contrary It
has been often faid, u that he now embraced
<c thefirji opportunity of acknowledging J efus
" as the true Meffiah ;" I fee no evidence of
this fact : but, if he did fo, it was no more
than holy Simeon had done before him 5 and
his doing it, in the manner he did, when
that Meffiah was in fo low 2 condition too, is
enough to mow, that he was Far from being
a Novice in Religion -, but had attained a
high pitch of freedom from thofe Vices and
prejudices which oppofe the Light* We can
obferve nothing, in the whole of his beha-
viour, like the contrition, forrow or fears, of
a man confcious to himlelf that, hitherto, he
had been going on in a finful courfe; and
pierced with the conviclion that, to this mo-
ment, he was in a moft dangerous ftate 5
but, rather, like the confidence of an improved
faint, of a man confcious to himfelf that he
was in a good ftate, had been early con-
verted, and had brought forth fruits meet for
Repentance long ago : here's no coming trem-
bling, with the Jaylor, and afking, whatjhall
1 do to be favedj no down-caft looks, with
the Publhan9 who not daring to lift up bis
I 3 eyes

eyes to Heaven, fmote on his Breaft, and
cryed God be merciful to me a firmer : but, in-
ftead of all this, fuch a confident, tho' humble
and honourable, application to Chriftas this,
Lord, remember me, when thou comeji into thy
Kingdom! And, in this honourable ac-
knowledgment, and humble application to
our bleffed Redeemer, amidft the loweft cir-
cumftances of the ignominy of His Crofs,
he difcovers fuch an uncommon ftrength of
Faith, and of Virtue and Courage added io
that Faith, as it is by no means natural to
fuppofe, a man who had hitherto been har-
dened in fin and impenitency would arrive
at, all at once : he not only Believes in Jefus,
but has the courage to make an Open De-
claration of his Faith in Him, as Lord and
ivina: ; of a kingdom not of this World; in
which he fhould reckon it his happinefs to
be remembered, even after his death: and all
this he does not only when he could have no
manner of external encouragement to it ;
but alfo while all outward circumitances,
an J the temper and behaviour of all about
him, tended ftrongly to difcourage him from
it : our blefied Saviour was now lifted up
upon a Crofs ; diftinguifhed by ignominy
^nd difgrace; delivered up to the rage and
contempt of the people ; mocked by the
Gentiles, and defpifed by the Jews ; one of
his own Difciples had bafely betrayed Him ;
an,lhtr, yvhomHe had highly favoured, had,

with

[ 9i ]

with a ftrange mixture of Cowardice before
men and Boldnefs with the name of God,
fhamefully denied Him (a crime far worfe,
and of a more complicated nature, than any
this Penitent is charged with :) all the reit
hud for ftt ken him and fled : when our Saviour
is thus brought to theie lowed: circumftances
of abafement ; this man, amidft all the in-
dignities thrown upon Him, openly acknow-
ledges Him as Lord and King of the iwijible
World : in all which he difcovers a ftrength
of Faith, Love, and Heavenlinefs of mind ;
not to be found, in the prefent circumftances
of our blefTed Lord, even in any of thofe
Difcipleswho had been long with Him ! and,
as a learned Divine obferves, " this poor
K man feems now to have engroiTed all Pro~
" feiiion of the Faith, and to have made up
46 the whole vifible Church by himfelf ! " Is
this like a man hitherto hardened in wicked-
nefs ; and who had never begun to relent,
'till this moment ? But,

Enough has been faid, and perhaps more
than enough, to fhew " that we have here
" no inftance given us, of a perfon faved at
" lafl, upon a Repentance begun in his
" dying moments, who had gone on all his
" life in a finful courfe," And, if the care-
lefs and fecure finner is thus deprived of the
only inftance he could pretend to bring, from
the whole word of God, to fupport his hopes
of obtaining Mercy at lafr5 upon a late R2-

pentance^

[9*]
pentance, or dying regret for a whole Life
fpent in fin ; let him no longer flatter him-
felf with fuch vain hopes-, but fpeedily yTy
from the wrath to come, by an immediate
compliance with the Call of the Gofpel.

And now, methinks, I have abundantly
proved, that, as there is no one Promife, fo
there is no one Inftance, in the whole Word
of God, of any Exception to the plain and
peremptory Declarations in the Gofpel, of
the Abfolute Neceffity of a Holy Life to the
Happinefs of Heaven ; and that this Necef-
fity is without any referv-e or exception. I add,.
in further Confirmation of all this, if it can
yet be thought to need any ; in the

Seventh, and laft, place ; That the Conducl
of our blefled Saviour, and His Apoftles, in
Calling finners to Repentance, is perfectly
agreeable to this Plan : and is abfolutely un-
accountable upon the fuppofition, that there is
any room left, by the Tenor of the Gofpel,
for a finner's being faved at laft, upon a Re-
pentance and Faith not begun 'till a Dying
hour. I mean not, now, to fpeak of the
Doctrine of our blefled Saviour and His
Apoftles concerning this matter ; of which
I have fully fpoken, under the preceding
Heads : but of fomething, in the Conducl of
their Miniftery, which is very remarkable to
the purpofe I am upon.

Our blefled Lord came not to call the
righteous^ indeed, but finners $ but then, He

came

[93 1

came to call them to Repentance: and moft
diligent and indefatigable He was, in this
His great work: but, how did he go about
it ? Why, by delivering His moil important
Inltructions, Warning-, and Exhortations,
to multitudes who flocked about Him, to
attend upon His Miniftry; and always to
perfons in Life ; who might begin their Re-
pentance, and enter upon a Religious courfe,
in the reafonable hopes of making progrefs
in it, and bringing forth fruits meet for Re-
pentance. But, in all the pretty full accounts
we have cf HisPerfonal Miniftry, we never
read of His dealing, for this purpofe, with
any perfons on a Death-bed, or in their Laft
moments: nor fo much as one inftance that
He, who went about doing giod, ever vifited
any perfon upon a fick-bed, but to perform
a Miraculous Cure; for which purpofe tco,
He fometimes deferred coming, till the perfon
was Dead. And, the like may be faid of
the Miniftry of His Apoftles ; and particu-
larly, of that great Apoftle, who laboured
more abundantly than they all.

This conduct mull, certainly, appear very
ftrange to many ; as moft inconfiftent with
their common prejudices: and, upon the
principles of thofe, who think that a Death-
bed Repentance is ever of avail to Salvation,
it is abfclutely Unaccountable. Had this
been the Judgment of our blefTed Saviour,
.•• •- was in the Bofom cf the Father, and to

whom

[ 94 ]
whom all things were delivered of His Father 3

had it been the Principle of His Apoftles,
who had the Spirit given them to lead them
into all truth ; that Love and Companion to
immortal Souls, which, in them was fo pure
and fervent, muft have prompted them with
a double Ardour and Zeal, to lay hold of
the Laft opportunity of refcuing thefe pre-
cious Souls from Perdition, and bringing
them back to God and to Happinefs; an op-
portunity, too, that might feem attended
with fpecial advantages, while their convic-
tions of fin were deep, and their fears of dan-
ger ftrong r What could hinder the compajfio-
?*ate Phyjiciarz from pouring in the balm of
the Promifes and Confolations of the Gofpel
into fuch wounded Souls P What could hinder
the Good Shepherd from attempting the reco-
very of fuch Jlrayed Sheep ? but the know-
ledge that it was, then, labour in vain ! Nay,
one may be apt to think, that even a con-
viction of its being to no purpofe, would
fcarce be a fufficient reftraint upon the com-
panion of a humane Heart ; was not fuch
fruitlefs tendernefs 'towards the dying alfo
judged of pernicious influence upon the
living.

For my own part, the more I think upon
this Circumftance, in the Conduct of our
biefTed Saviour and His Apoftles, of the more
Weight it appears to me in the prefent Ar-
gument. And,

If

r 95 j

\( we lay all that has been faid upon it
together ; methinks nothing is wanting to
the fullefr. and mofl Abundant Evidence of
this Important Principle; " That a Holy
u Life is abfdutely Neceflary to the Hap-
" pinefs of Heaven ; nor are any faved in
M any ether way than the way of Holinefs"

From hence a ccnclufion might naturally
be drawn in honour of Chriftianity ; which
has fuch a direct and powerful tendency to
reftore the Image of God in Man ; to bring
men back to the true Perfection of their
Nature; to produce the Joys of Confcious
Virtue and Integrity, and promote the Peace
and Welfare of Human Society. But, this
argument, of the Excellency and Divinity
of our Holy Religion, is already fully treat-
ed by the mofl Excellent Pens.

Upon the whole of what has been faid;
how juftly may we take up a Lamentation
over the fad ftate and face of Religion in our
day ! alas ! how grofly have many Profef-
fors of Religion degenerated from the Spirit
of True Reiigion and Original Chriitianity;
and fubftituted in its place, a fort of Reli-
gion and Chriftianity of their own making ;
which has no influence to mend their Hearts,
to correct their Paffions, or better their Lives ?
How many fatisfy themfelves with a meer
Profeflion of Religion ; kept up by a cudo-
mary attendance upon Ordinances of Wor-

fhipi

[ 95 ]

fhip ; or, perhaps, a flaming Zeal for their
own particular Way, or Party? a Zeal, fo
far from being a Z<?#/ of good Works ; that it
is rather of the kind the Apoftle fpeaks of,
(Ja. iii. 1 6.) as the parent of confufion and
every evil work. There are many all whofe
Religion lies in talking about Religion ; and
even talking about things that have little, or
nothing, to do with real Religion ; in doubt-
ful difputations, and vain janglings. Others
pleafe themfelves with a Fanciful and En-
thufiaftical Religion; which, having no In-
fluence to better their hearts and lives, can
have no natural, or accountable Influence
on their Happinefs : all their Religion lies
in Extraordinary Manifejlations cf 'God ; not
arifing from an attention to the difcoveries
He has given of Himfelf in His Works and
by His Word ; but conveyed into the mind
( as they imagine, or pretend ) in a more
Immediate way : in Enthufiaflick Raptures
and unintelligible Tranfports; whereby they
are fometimes funk into Defpondency, they
know not for what reafon ; at other times
raifed to flrong Hopes and Confidence, they
know not on what grounds : they attain to
an AfTurance of their Salvation ; not flow-
ing from comparing their Characters and
Lives with the marks of an Heir of Heaven,
plainly laid down in Scripture j but, either
from immediate Revelation^ as they fancy ;
or, a flrong and prefumptuous fruft and
7 Confi-

t 97 J
Confidence in Chrift, and wh.it He has
done ; though they never receive Him, lb as
to take His yoke upon them and learn of
Him. And, all the while, thefe rapturous
imprejJionS) and uncommon attainments, how-
ever extraordinary in their nature, have not
To much as an ordinary influence to mend
their hearts and lives : on the contrary, they
fwell their Pride 3 puff them up into a vain
conceit of themfelves, as diftinguiihed Fa-
vourites of Heaven ; a Confidence of the
extraordinary Goodnefs of their Condition ;
and a fupercilious Contempt of much better
Chriftians, as below their notice or fellow-
fhip ; like thofe of old, who faid, Stand by
thyfefe, come not near ?ne, for I am holier than
thou. Yea, nothing is more common with
thefe Enthufialts, exalted to fuch extraordi-
nary attainments, than to contemn the Du-
ties of Social-life) as below their concern,
and no way conducive to the working out
of their Sawation; which feme of them will
tell you, " is wrought out already to their
M hand ; or will be wrought out, of courfe,
" without their giving themfelves any trou-
c* ble about the matter, if they but Believe
" and truftftrongiy :" thev Decry the Du-
ties of Social Life, under the name of Mo-
rality \ as if that was a name to be ufed in
contempt ! while the perfection of Moral
Excellency is the great Glory of God Him-
ieif ; and a conformity to Him in it is the
K greateft

[ 98 J

greateft Dignity of our Nature, and the very
thing which it is the great defign of the Me-
diation of Chriil to bring us back to ! How
many, in place of that true Faith which
vjorketb by Love, have fubftituted a fort of
Faith which confifts in a meer fpeculative
Belief, or, perhaps, a regard to a meer form
of words, without knowing the meaning of
them ; or a prefumptuous and vain Confi-
dence; a Faith, which has no influence on
their Hearts and lives ; which worketh not at
all, unlefs it be as a Charm ! How many,
in place of that Repentance from dead works,
which is the beginning of a Holy and good
life, a Repentance net to be repented of, but
fhewing itfelf in bringing forth fruits meet
for repentance ; have fubftituted a fruiilefs
Regret, which works ?:o Amendment at all;
and which they even confider as a thing In-
different what time it comes, provided it be
before they expire, even at the dole and
conclufion of a whole life fpent in fin 1 This,
this, is One main caufe, why many deal in
the matters of Religion ivitb a fiack hand.
And, indeed, when men once come to look
upon Religion as a thing quite abflratl from
the condutl of life, and having no natural in-
fluence to improve us and make us meet for
true happinefs ; but on\y Jome how made ne-
ceflary to the happinefs of the other vj or Id ;
if they imagine it a thing only neceffary
againft they come to die, and for fecuring the

Happi-

[ 99 ]
Happtnels of a Future life ; but no ivciy be-
longing to the Condu£t or Comfort of this
Ife, or our gradual Improvement in a Re-
lifh for the belt. Enjoyments ; no wonder
they put off all concern about it to that time^
againff which alone they apprehend it to be
neeefiary. O that God, who alone can ef-
fectually reach the Hearts of all men, would
awaken deluded finners out of this thought-
lefs fecurity ; and refcue them from fuch a
dangerous fnare !

Of a piece with the reft of the grofs pra-
ctical Errors of many concerning Religion,
is theUfe they make of the Miniftrations of
thofe who are the Mirvlfters of it.- How
many never knew any Ufe of a Minifter of
the Gofpel all their days ; but that he mould
mount his Pulpit at the Hated times, and
perform the ufual Exercifes there ; and they
fhould gather about him, and give their fuit
and prefence ; but without attending to any
thing he fays, either in Praying or Preach-
ing, or minding it as of any great Import-
ance to them ? they had no ufi for his AC-
fiftance all their Life, to Intlrucl: them, or
excite them to their Duty, to Correct their
mifrakes, or direel: them to Amend their
faults ; or, in a word, to do them any rgal
fervice. But — is a New-born Child iveak?
does ??iercy (ever to be preferred to fa rifle- )
forbid bringing it to the Publick ? why,
then a Minifter muff, be got, in ail hafte, to
K 2 per.orm

perform a certain Ceremony upon it, which
they call Chrijlening it : what it means^ they
know not; but the thing muft be done, not
for the Inftruclion of the Parents, but to
Save the Infant from Hell / " and what a
" cruel man muft he be, who will grudge
14 his travel for fuch a purpofe, when a few
M fjords of his mouth and mot ons of his hand
" will do the bufmefs?5' Strange, that ever
men, under the advantages of the Light of
the Gofpel, mould have funk into fuch No-
tions of God and Religion ! Again ; hew
many, who never knew one reafonable Ufe
of a Minifter's amftance all their days, nay,
have often treated all his Warnings to fee
from the wrath to come with the moft harden-
ed Contempt ; yet, when Death flares him
in the Face (or, when the like carnal and
carelefs friends about them apprehend them
to be at the lafi gafp) they think they are
quite ruined^ if they have not a Minifter by
them in their lafl moments ; but perfectly
fafe, if they have His Prayers over them
when they are jufl expiring : and therefore,
then {and, for faving needlefs trouble, not till
then) muft a Minifter be called, in all hafle !
and for what purpofe ? to inilrucl them, or
awaken them; to di reel:, or advife them?
no; they are evidently faft all that: for what
purpofe then r why, to Comfort them : but,
alas ? what Comfort can we give to a dying
Sirmery in his lafl moments. -, iiiilefs we wi .1

venture

[ ioi ]

venture to /peak peace, where God has fpoke
none ; and fend a poor creature ajleep ancl
fccui e, or with peace and fafety in his mouth,
to a terrible awakening ? not to fay, that he
is then even pajl receiving Confolation from
us, if we had any to give him : for what,
then, are we called ? why, to pray over him^
or, as many very grofly exprefs it, to pray .
to him ! what" is this, but turning our :Yli-
niftrations and Prayers into Charms ! to feek
them with as much fuperftition, and to as
little reafonable purpofe, as the poor deluded
Papifts feek Extreme-UnSJi n ! as if we car-
ried a Pafs-fort to Heaven in our Pockets ;
or could open its Gates to a dying fmner by
our Breath !

Nay, were Miniflers even called fooner*
than they commonly are, to finncrs on a.
death-bed, it would not much mend the mat-
ter. I have already fnewn, " that the great
" Call of the Gofpel to Repent and Believe
" in Chriif, with the encouraging Promife
li of Salvation. enforcing it, are conftantly
" addrefTed, by infpired Preachers, to men-
" in life ; and never,, in the whole Word
*' of God, to dying men : and, that our blef-
" fed Saviour, and His Apofties, in calling
" Sinners to Repentance, are never repre—
" fented as dealing with any perfons, for
" this purpofe, in their dying moments.: nor
44 is there any one Precept, to the Mini-
•* flers of Religion, either under the Old:
K.3 "lefta*.

[ 102 ]
tc Teflament or the New, to adurefs fuch '
" Exhortations and Promifes to the Dying,
" more than to the Dead."

Now; if there is neither Precept nor Ex-
ample, in Scripture, for faying, to any Per-
fon on his Death-bed, " Repent, and ini-
" quity mall not be your ruin ;" or, M Be-
a lieve on the Lord Jefus Chrift, and thou
tx (hall be faved :" the Conclufion may be
obvious enough, however ftrange it may ap-
pear ; " that, on no warrant of Scripture, can
u we fav, to any dying Jimters, Repent, and
M Believe, and You Jhall be Saved." This may
appear it range to many; becaufe it is contrary
to common opinions, and prejudics taken up
without any foundation ; and not from any-
thing unreafonable in the thing itfelf : but,
it is a plain Conclufion, from an unquestion-
able Obfervation of matter of Fadt. We
may, indeed fay to them, that " to Repent
" as they can is the befr thing thev can then
" do ; as thereby they may do fome fmail
44 Honour to God and His Law ; and may,
M this way, s;ive fome charitable Warning
" to Surviving Friends, not to tread in their
44 Steps : " nay, we may further, from the
Nature of the thing, and the general Evi-
dence of the Mercy of God, fay, that " it
" fhall be more tolerable for them, if they
44 die Relenting, than if they die hardened in
* wickednefs ;" but, that is all the length

vve

[ 1<>3 ]

v/c can go : there is no Promife, no Hoper
of Salvation given them by th° Gofpel.
Vfjtting the Sici9 Co as to Mini fur help to

them in their diilrefs, is, indeed, a com-
mon Act of Mercy, and Chriftian Charity ;
and will come into the Account of the great
Day * : but there is nothing in it peculiar
to the Office of Minifters of the Gofpel ;
for, in alt the inftructions concerning our
Miniftrations (which, bleiled be God, we
have pretty FuO and Particular, efpecially
in the Epiftles to Timothy and Titus) there
is not one Syllable concerning our attending
on Mu Iff afters to a Gibbet ; or attending on
any perfons in their la/i moments : nor any
mention of vifiting perfons on a Sick-bed at-
a!; except that Direction f9 plainly pecu-
liar to the Age of Miracles, of the Elders
of the Church being called, to anoint with oil'
in the name of the Lordy in order to a mira-
culous Cure by the Prayer of Faith.

If ail this is plain Fa£t, it is very remark-
able; as it runs quite crofs to the Opinion,
too common among us, " that the great
" ufe of Minifters to People is in their
" dying moments :" for, from thefe obferva^-
tions it plainly follows, that, as to all this
matter, " of attending upon perfons on a
" fick-bed, or in the approach of Death,"
we are left to what the Reafon of the thing,
agreeably to the general tenor of Scripture-

• Mat, xxv. 36. 45, f Ja, v. 14, 15.

2 Reve*

[ K>4 ]

Revelation, may diclate ; which wiil fiicw
us, that our Ailiftance may be very ufeful,
and a mod agreeable part of our Office per-
formed, towards dying Saints, while they are
capable of receiving Instruction, or Encou-
ragement, from us: they may, in that gUomy
Lour, ftand in need of all the AlTiflance, or
Encouragement which Minifters or Chrif-
tian Friends, whofe minds are more at eafe,
can give them, in wreftling with their great
and with their lajl Enemy \ and theyvnW call
for our Affiftance, while they can make ufe of
it : but of what ufe our attendance on dying
Sinners can be, efpecially when they zxzpjjl
bearing any thing we can fay (the ordinary
time that we are called, in all hafte, to them)
for my part I cannot fee; unlefs it be, to
Jlrengthen the bands of the furviving wicked,
that they Jhould not return from their wicked
way by promifng them life ! (Ezek. xiii. 22.)
doing what is too liable to that conftruction ;
and what many wilt underftand (o, notwith-
standing all the Cautions we- can give them
againft putting that conftruclion upon it.

In after-times of the ChrifHan Church,
indeed ; when Chriftianity began to be turned
into a fet of Farms, and Ceremonies, and
Chirms, inftead of v' Living by Faith in the
** Son of God ; " then, as Superftition crept
in, and gave a notable handle to the Co-
vetous defgns of the Clergy, which the dying
moments of the Laity were found the fitteft

feafons

[ mi

feafons for accomplifliing ; then a great deal
of work is made about our dealings with
perfons on a fck-lcd, or a death-bed: and
part of thefe dealings came to be the turning
ionic of the facred fnititutions of ChrifVia-
nity, appointed for a folemn reception into
the Church militant, or for the perfecting of
living faints, into Charms for the benefit of
dying fnners, or a paffport into the Church
triumphant ; for thofc, viz. who had money
to leave, or their friends enough to give, to
the Church, i.e. the Clergy ; and the turn-
ing that exirao' dinaryU ncX'ion, appointed for
a mean of Cure and recovery, into an ordi-
nary Unction, of perfons whofe recovery is
defpaired of, for the forgivenefs of fins ; a
favour only to be obtained by fincefe Re-
pentance and Faith in Chriit, working by
Love and actually producing new obedience, *
But, we know, the Myjlery of Iniquity aU
ready wrought, (a Thejf. n. 7.) even in the
days of the Apoftles, and very early then too :
no wonder, then, that it wrought very ftrong-
ly afterwards ; fo as, in procefs of time, to
pervert almoft the whole Religion of Jefus;
and fubftitute in the place of its genuine In-
fikutions, a fyftem of Tricks and Charms,
contrived to fruflrate and make void its main
Dciign, of reftoring and promoting true Ho-
linefs and goodnefs among men. And in
nothing is the Spirit of Popery more con-
fpicuous, than in thofe wretched arts of I elf-
deceit

[.06 J

deceit it leads finners to truft to, under the
daring attempt of impofing upon Almighty
God, by certain Compenfations . fubftituted
in place of a good Life, and that Holhiefs
without which no man Jhall fee the Lord:
fometunes compenfations in mmey^ fometimes
in ceremonies and tricks. Take along, with
thefe arts of cheating ourfelves and trifling
with the Great God, the turning Chriftiani-
ty into a Scheme of Worldly Policy \ and
you have the whole great out-lines of the
Spirit of Popery : which, by thefe linea-
ments, plainly, enough appears to be the
Spirit of Antithrift.

But, to return from this Digreflion, if it
may be reckoned one ; from all that hath
been faid upon this head, it is plain ; " that
" the bufmefs of the Minifters of Chriit. is
" not fo much with dying men, as is too
** commonly imagined." Our bufinefs is
chiefly with men in life and health: to whom,
if we can happily perfuade them to be recon-
ciled to God, we may, upon Scripture- war-
rant, promife time and opportunity for sar-
ry:?i? on the goodwcrk thus begun.

And, O ! that we could perfuade people
to ufe our affiftance intin,e\ and to improve
cur M migrations for the great and valuable
purpofe of them ! O ! that I might now be
fo happy, as to perfuade finners effectually
to foidW, and to mind, in this the.'r day, the
-s thai be! on? to their peace I

It

[107]

It may perhaps be alleged, that the ten-
dency of what I have been all along faying,
is to drive people to defpair. But, whom r
If even there mould be a miftake, in what,
I think, 1 have given the cleared and fulleft
evidence of Scripture for; " that a dying
" /inner is, by the tenor of the Gofpel, cut
" off from all hopes of Salvation, upon
" any Repentance he can have in his laft
u moments:" the driving of dying finncrs to
defpair, is not fo great a harm as it may be
apprehended ; at leaft, it can be no lajiing
one : if God, by any fuch extraird'nary way
(as I think the Gofpel excludes) has made
them meet for the Heavenly blifs ; certainly
none fhall be excluded from it, meerly for
having, in the Agonies of a Death-bed, de-
fpairedof it, if he is not, in other refpects,
a vejfel of wroth fitted fr defirufticn.

But, as the tenor of the Gofpel leaves no
room for the expectation of fo extraordinary
a change then ; certainly, for thofe who have,
all their lives, gone on fee u rely in a finful
courfe, and hardened their hearts againft all
God's gracious Calls and encouraging invi-
tations ; for fuch, I fay, to die in Dejpair^ is
better, both for themfelves and others, than
that they mould die in prefumptuous Hopes:
far better, for multitudes of furviving iin-
ners ; if they are happily brought to improve,
in time, the awful Warning ! and even bet-
ter for themfelves ; as the punifhment await-
ing

[io8]
ing them muft fall with the lefs weight,
am Id ft a fearful looking for it; than \{ fudden
dejlruftion, which they cannot efcapc, comes
upon them, while they are, vainly, faying to
themfelves peace and fafety. But, furely,
nothing that I have faid tends to drive any of
you to Defpair, who are in life and health, and
who yet hear the joyful Jound of the Gofpel :
though it may be a neceiTary warning to
thofe who have gone long, or far, on in a
vicious courfe; that their cafe is likely to be
now betwixtHope and Defpair; as they give,
or defer, a prefent compliance With the Call
of the Gofpel. But, to all of you I can fay,
upon the warrant of God's word .and Gof-
pel, if you will now iC Repent, and turn
" from all your tranfgreflions, iniquity fhall
" not be your ruin :" if you will noiv " Be-
4i lieve on the Lord Jefus Chrift, and come
ci unto God by Him, and enter heartily
" upon a pious and good life;' you fhall
have your fruit unto holinefs ; fhall enjoy,
even here, the prefent fruits of peace and
blcafure in all the ways of wifdom; and your
end fhall be everlajling Life^ through fefus
Chrift our Lord: at the fame time ; if you
refufe to comply with this prefent Call of
God, and trifle away the prefent Opportu-
nity ; no man on Earth can afture you, that
it (hall not be your lajl : therefore to-day ', if
you will hear God'j voice, harden not y.itr
hearts ! left you be irrecoverably hardened by

the

[ ic9]
the deceitfulnefs that is in fin \ and provoke
God to pafs an irreverfible fentence againft
you, that you (hall never enter into His Hea-
venly reji ! " Behold now is the accepted
" time, now is the day of Salvation." How
long will you delay and put off a work of
the greater! Labour, and, at the fame time,
of the greater!: Importance and Neceflity ?
Have you not too long delayed it already ?
and is it not now high time to fet about it in
good earneft ? While you may now make
lure of Eternal Life ; will you run the mod
defperate rtfk of lofing it ? // is not a vain
things Sirs, for it is your Life : Your All is
at flake ; and will you ftill, in the moir
trifling manner, play it away ? May not the
time pajl of your life fiffice you, more than
fuffice youy to have walked in the ways of
folly and vanity ; and abandoned yourfelves
to the conduct of deceitful lujis? Can you
too f on begin a happy life ? too foon forfake
the paths of Darknefs and mifery ; and enter
upon the ways of light and joy ? Thofe
ways, in which alone you can know true
peace of mind, or the true enjoyment of
life.

Why, indeed, mould it be necefTary to
make ufe of the awful terrors of the Lord, to
perfuade you to your prefent happinefs f Sup-
pofe the Neceflity of a fpetdy hearkening to
God's voice, in order to the happinefs of the
ether worlds was not fo great as I have fhown
L it

[I>0]

it to be : nay, that the way to Heaven lay
as open by a late Repentance, as by a courfe of
Hct'uiefi ; that it was as cafy, and as ordinary^
to come at it the one Way, as the other : yet,
what a fource of quiet and tranquillity,
throughout your whole life, muft it be, to
^reflect, that your greateft and moft impor-
tant work is not yet to begin ; but is happi-
ly going forward ! — What pleafure, joy and
peace, for the prefent, in a Religious and
virtuous courfe, do you irrecoverably lofe ;
io long as you defer entering upon it ; even
though you was ever fo fure of faving your
fouls at la'i I

It muft certainly, fmners, be fome violent
-Prejudice againft the ways of Holinefs, ftrug-
gling with your natural Love of happinefs,
that makes you put off and delay that Re-
pentance, which you own to be abfolutely
neceuury to your efcaping future rnifery, and
coming to theHappinefs of the other world:
but, how groundlefs are fuch prejudices !
God's commandments are not grievous : the
fervice of fin is the vileft, and the moft
grievous, flavery ; but the fervice of God is
the moft perfect, and the moft glorious, Li-
berty : ChrilVs yoke is eajy, and his burden is
Ught : wifdom's ways are ways cfpleafantnefsy
and all her paths are peace : tho' there was no
futkre happinefs provided for thofe who keep
God's commandments; there's a great e-
nough frefer.t rnvard^ in the keeping of 'them,

to

to allure you to it ; were but y«*ur eyes open
to difcern it ! What are all the pleafures of
fin (were they even as lafting, as they are
but for aftafan) compared to the tranfcen-
dent delights and fatisfadtions of Piety and
Virtue ! to the Joys and triumphs of a foul
in which univerfal Love reigns, and bears
the fway over all other affections and paf-
fions ! a foul who, dwelling in Love, dwell-
eth in God, and God in him : who feels that
aelight in Love, and in the God of Love;
that fatisfa&ion in the thoughts of God, and
in the fenfe of His favour ; that joy in up-
rightnefs ; that peace in a good Confcience ;
that fati-faction and tranquillity in a well-
governed mind, and a well-ordered conver-
fation; v/hich unfpeakabiy exceed all the
flattering allurements of the world, and the
higheft gratifications of (en(e !

Are you quite loft, finners, to all fenti-
ments of Ingenuity, or Gratitude ! Can you
refufe your Love one moment to the molt ex-
cellent and Amiable Object ? Can you in-
dulge yourfelves one moment longer, in a
courfe of Ingratitude to your greatefr Bene-
factor ; who, in courting your Love, courts
you to your own Happinefs ; allures you, by
a profufion of Benefits, even while you are
Rebelling againft Him j and by the profpeel'
of far greater Bleffings, beyond your prefent
conceptions ; and all, to perfuade you to
that which, in its own nature, is Beft for
L ^ your-

[112]

yourfeives; has the moil direct tendency to
your prefent tranquillity, and to the truefr.
enjoyment of a prefent life ! Have you not
always found the pleafures of fin mixed and
chequered with pain and remorfe ? and muit
you not always find them fo, while your
Confciences are not feared as with a hot iron ;
and even then too, while it is the unchange-
able nature of irregular pafiions to give Dif-
turbancc and Difappointment ? Can, then,
thcic muddy pleafures of fin be once worthy
to be compared with the pure Joys of Di-
vine Love, and Friendly Affection ; the
tranquillity and fweetnefs of a pure breaft ;
.ind the Peace ofGod^ which pojjeth all under -
ftandinz, keeping the heart and mind ! Can
you deliberate one moment^ in fuch a Choice f
If you knew God, and had any fenfe of
Heavenly Joys ; could you poflibly fear loving
Him, or fetting your Hearts upon them, too
foon ! Reflect ferioufly on the follies, difap-
pointments, and dangers of your paft con-
duct ; that you may be awakened to an ear-
ned concern to run no more fuch defperate
rifks : what fruit had ye then in ihofe things^.
where f ye are now afiamed ? for the end of
thofe things is death,

But ; let not the thought of what you
have been, and done, drive you to Defpon-
dency ; or make you Defpai-r of doing bet-
ter, or of being Accepted of God : fay not,
there is no Hope ! Our God is a merciful

God;

f"3J

God; and His grace isfujficient for you : there
is Joy in Heaven over one Sinner that repent-
eth : our companionate Redeemer will not
break the bruifed reed, nor quench the fmoaking
flax : He has declared that him who cometh to'
Him, He will in no wife cajl out : God is
more ready to receive returning Sinners into
favour, than they are to return to Him ; yea
moft ready to encourage and forward their
weak (if fincere) attempts to return to Him :
behold the true Image of our Heavenly Fa-
ther, in the Father of the Prodigal, in the
Parable, Luk. xv. obferving him, in his re-
turn to him, while he was yet a great way
eff, with an eye of compajfion! running to
meet him ! and receiving him with the moft

endearing tendernefs ! Hear the joyful

found, finners : " As I live, faith the Lord
" God, I have no pleafure in the death of
■* the wicked, but that the wicked turn from
•* his way and live : turn ye, turn ye, from
" your evil ways ; for why will ye die ? "
Hearken to the glad tidings brought us by
the Apoftles of our Lord and Saviour:
" God was in Chrift reconciling the world
w unto himfelf, not imputing their trefpaiTes
" unto them 3 2nd hath committed unto us
** the word of reconciliation : now then,
" we are ambafladors for Chrift ; as though
" God did befeech you by us ; we pray you,
u in Chrift's ftead, be ye reconciled to
" God : '; let the discoveries of this tender

mercy

T"4]

mercy gain your hearts, Tinners, and lead
you to repentance : lay hold of the encou-
ragement offered to you : come unto God by
Chrift Jefus : cotr.e unto Chrift ; and he will
give you rejl : take his yoke upon you, and learn
ofH\m, and you Jhqll find reft unto your fouls :
<; if the fon make you free, you fhall be
" free indeed : and, being free from fin,
<c and become the fervants of God, you {half
** have your fruit unto holinefs, and the end
" everlafting life; through Jefus Chrift our
" Lord."

But, I cannot think of leaving this Ar-
gument, without fome proper Application
of what has been faid upon it, to thofe who,
by a timely Pvcpentance and Faith in. God
through Jefus Chrift, have happily entered
upon a Religious and virtuous life. I may
content myfelf, with referring you to what
I have laid in the beginning of this treatife,
concerning the improvement you may make
of this Argument fur your Comfort * : as I
have alfo thee pointed at the improvement
you are to make of it for your excitement
to your Dutyf. Reft not, (hen, fatisfied
with any thing you have yet attained to in
Religion ; but be ftUl following after further
improvements : u leaving the principles of
u the Doctrine of Chrift ; let us go on unto
** perfection :" not only " be itedfaft and
<4 unmoveable, but always abounding in the

* See pag. 4. \ See alfo pag. 28, &c. and 72.

" work

[n5]

" work of the Lord : grow in grace, and in
" the knowledge of God, and our Saviour
<c Jefus Chrift :" conftantly afpire after the
preateft Perfection of Holinefs and gjoodnefs.
And now, to animate and direct, your efforts
this way, I (hall fet before you fome Cha-
racters of the Improved^ or (in the (Hie of
Grace) the P erf eel Saint; whereby He is
di(iingui(hed from thofe who are weak in
Faith) Babes in Chrijl, and unfiiful in the
ivo d of right eon fnefs. They are thefe : the
purity of the Principle whence His obedience
flows : the intenfenefs and vigour of the heart,
in the performance of Duty: uniformity, as
to the feveral Branches of Piety and Good-
nefs : conjlancy and jledfaftnefs, in oppofition
to ficklenefs and wavering : continual afpir-
ing after the utmo/f perfection in Holinefs :
and, to crown all, a growing Humility.

i. The purity of the principle, whence
His obedience flows. The improved, the
perfect, Saint obeys God, as the Beft M after,
not from a principle of flavifj fear ; or, for
the fake of Rewards foreign to the Pleafure
of His fervice ; but from Love to Him and
to His fervice itfelf. The fupreme Love of
God, for the perfectly amiable Excellencies
of His Nature, is the prevailing difpofition
of his foul : a Love which purfues no other
enjoyment, than the fatisfaction of beholding
and refembling the beloved Object. He rifes
fuperior to all fenfible and earthly images of
4 the

|>6]

the Heavenly glories and joys ; and enters
into direct views and fore-tajies of the real
enjoyments above ; beholding the Divine glo-
ry j being fatisfied with His likenefs, and wkh
the moft full fenfe of His Favour : this is
the Heaven he feeks : the worft Hell he
dreads, is to be banifhed for ever from God's
blifsful prefcnce ; and therefore, he has a
hearty abhorrence of every departure from the
living God. " The Law of his God is in
" his Heart : he rejoices in the way of His
" teftimonies;" as well as in the end it leads
to : his Duty, far from being the tafk and
burden^ is the^ and comfort of his life ; and
he would chufe it, as fuch, though he had
no life hereafter to look for, or could be
lure of coming to it a fhorter way. Hence
arifes,

2. The interfenefs and vigour of his heart,
in the performance of Duty. His Devotion
is ftrong and lively : his brotherly Love fer-
vent and active. In Prayer, he pours out
his heart before God : he obtains an eafe from
his burdens, by cajling them upon the Lord,
who cares for him : he derives a cheerfuinefs
to his foul, to fet about every duty, from
his calling in All-mighty aids: he gives the
ftrongeft vent to the feelings of his generous
Heart, in intercefjions for all men ; recom-
mending them to His care who can make
all bleifings abound to them. He Praifes God,
withy^/i^Heart and Lips: the inward melody

of

[ "7]
ofpraife is delightful to his foul. He re^oiceth
in God's JVord, as one that findeth great f foil.
He remembers His wonderful Love in our
Redemption, with returns of the higheft
Love and Gratitude ; and the pureit Chari-
ty, animated by the Divine Example. He
des good, as he has opportunity, to all men ;
and does it with the moft hearty good- will :
he is zealous of good works ; and has it for his
meat and drink to do the will of his Heavenly
Father, Hence flows,

3. Unifnnity, as to the feveral branches
of Duty. He has a " refpedt to all God's
" commandments :" he " cleanfes himfelf
" from all filth inefs of the fiem and fpirit ;
** perfecting Hoi inefs in the fear of God." He
regularly performs the duties of Divine Wor-
ship ; from a prevailing regard to the valu-
able Purpofe of them, his improvement in a
conformity to God in that Moral excellency
he adores. Nor does he think, he is then
only employed in the Service of God, when
he is going about the Duties of immediate
WoHhip ; but reckons he exercifes Devo-
tion, for the valuable Purpofe of it, when,
from an habitual regard to God, he goes
about the duties of his honed Calling in life,
and of the feveral Stations and Relations in
which he is placed, fo as to pleafe and re-
iemble Him, who exercifes loving- kindnefs
and righteonfnefs in the Earth, and delights in
thefe things. Even his diverfions are fanfii-

fiedy

[i.8]
fiei, in their intention ; and are made Tub-
iervient to his more important employments.
He is holy in all manner of cctwerfation.

4. He is con !i ant and lied f aft in the ways
of gpodnefsr. He has got, in a good mea-
iure, above thefe Temptations that former-
ly turned Him afide; fo that thev even ceafe
to be temptations to him : he cifdains the
iow gratifications of fenfe, that come in
competition with the fuperior Jovs of a good
Heart : he defpifes the gams of unrighteovf-
nejs ; reckoning that one grain of inward
v.crtb excels them all : he contemns the ho-
nours that are of men only ; having his heart
fet upon that honour which is of God: welcome
fo him the lodes and troubles of this life;
when ordered for him by the Wifdom of his
Heavenly Father (he knows) for his good: he
glories even in tribulations -y knowing that tri-
bidation worketh patience^ and patience expert-
tnce, and experience hope, even that hope which
rnakcih not rfha?ned : Rom. v. 3, &c. for this
caufe he fainteth not; but though the outtvard
man jail, the inward man is reneixed day by
day. This is another Character of the per-
fa' m

5.. He continually afpi res after the utmoft
perfection in Holinefs : his Love to the un-
tainted perfection of Kolinefs and goodnefs,
in the bleiTed God, animates him to afpire
after the utmoft Refemblance to Him : he
itudies to be per f eel y as his Heavenly Father

is

[ "9]

is perficl : forgetting thofe things that are be-
hind, and reaching firth to thoje things which
are before ; he prefies towards the mark, for
the prize of the high calling of God in Chrijl
jfefius. And,

6. All is beautified and adorned by a
grawirtg Humility. The further he goes, in
Vital Religion ; the more he is fenfible of
the exceeding breadth of God's Command-
ment *, and of his own imperfections and
defects : the improved Saint has a flronger
fenfe of the odioufnefs of thofe fins of infir-
mity, which itill cleave to him; than he
formerlv had of groffer acts of yAckedmfi ,
as the fmalieft (pots, on a clear and bright
Mirror, do ftrongly appear. Former expe-
rience has thoroughly convinced him, that
he has no foundation of fecurity in himfeif :
and therefore, he exercifes a conftant hum-
ble dependance en the grace that is in Chriji
fefius ; and whatever he does, does all in His
name ; giving thanks to God and the Father by
Him. He heed fully watches over his own
heart ; and is conltantly on his guard againft
thofe remains of irregular pafiions and appe-
tites, which he Hill finds there : under thefe
he groans, being burdened ; and longs for the
day? when he fhall put off this earthly Taber-
nacle \ fhall get loofe from this vain World;
/hall fhake off thefe fitters ; and his freed
Spirit fhall be with God, and the glorious
* Pf. cxix, 96,

He.

[120]
Redeemer ; with the innumerable company of
Angeh and the Spirits of jufl men made per-
fect ^ to {hare in their perfection and joy,
and bear a part in their Heavenly Melody.

What an Amiable Character does this
appear, even in the rudeft Draught ©fit!
how well worth our reaching fo'th to [ and
what is there, in ail this, but what a Chri-
stian, by Divine Grace, in a way of faith-
ful watchfulnefs and conftant efforts, may
attain to ? At the fame time, how far do
the bulky even of fincere Chriftians, come
fhort of it? how fenfible will the bejl of
them be that they do fo ? but, however far
behind, we may follow after. Let it be
your fingle aim, Chriftians, in the ufe of
nil the means cf grace, to become Perfect in
Holinefs. Do not defpife or neglect any
oY thofe means which the Wifdom of God
has prescribed to You ; nor vainly reckon
Yourfelves above them : neither reft on the
molt diligent attendance upon them ; with-
out a prevailing regard to the great End of
them, Your improvement in Divine Know-
ledge and true Goodnefs. Exercife a con-
ftant humble Dependance upon the God of
gII grace ; and make frequent and %arneft
applications to Him by Prayer, in the name
of the blefTed Mediator, for His necefTary
Aids : make thefe humble applications, too,
with a joyful confidence, " that He, who
*c hath begun a good work in You, will

" perform

[121 ]•

£c perform it until the day of Tefus Chrift :*'
be not difcouraged ; nor think that the
heights of Devotion and Goodncfs of a per-
fctt Saint are too high for You to afpirc
after: do not fit down, making lazy com-
plaints y or lay Yourfelves open to difcoura-
glng Spies of the Heavenlv Canaan ; nor prove
fuch to Yourfelves : do not meafure the
power of Divine Grace, or the heights a
Vigorous Saint may reach to, by the lan-
guid carelefnefs and inactivity of very imper-
f eel Saints, if they maybe allowed to be Saints
at all! give not way to defpondency ; but
up, and be doing, and the Lord will be
with You. The further You go on ; the
more will You find9 that Chrift's yoke is eafy
and his burden is light , the more will You
feel of that peace and pleafure which is in
*// the ivays of IVifdom : and thus will Your
path be as the Jh'.ning Light , that fhineth
more and more unto the Perfect Day.

M Charity

Charity the End of the Co rnmandmnt ;
or, Univerfal Love the Befign of
Chriftianity.

SERMON

Preached at the

OLD-JEWRY,

APRIL 19, 1731.

For the Benefit of the Charity-
School in Crutched-Fryars.

By WILLIAM WISHART, D. D.

The Second Edition corrected.

[ i25J

i Tim. i. 5.

Now the End of the Commandment is Charity^
out of a pure Hearty and of a good Con-
fcience*, and of Faith unfeigned.

1? H y IS the diftinguiming character of
a rational Being, that he acfo for

-*- an end ; has fome purpofe in view
in every thing he does : and the only way
to the juft and regular conduct of life, is to
have One fettled and regular aim ; which,
once well fixed, mull be fteddily kept to,
and all our other views and defigns brought
into fubjeciion and fubordination to it.

To find what fhould be the great end in
life for fuch rational creatures as we are ;
we may either enquire into the powers and
capacities of human nature, or confider the
difcoveries our infinitely great and good
Creator may have given us of his will :
and certainly, if he has been pleafed to give
us any revelation of his will for our hap-
pinefs, an enquiry into the great purpofe of
that revelation mull: be one lure way of
difcovering v/hat is our chief end ; what is
that greateft perfection of our nature we are
confrantly to aim at ; as well as what are
the moft proper means of attaining it.

M 3 As

[126]

As the Chriftian revelation contains the
moft full and perfect difcovery of the will
of God for the happinefs of mankind ; the
great and main purpofe of that revelation
is chiefly to be confider'd and regarded, in
order to determine what mould be our main
end in life.

To a well difpofed mind it muft be a
molt agreeable and entertaining piece of
fpeculation, to difcern and obferve the beau-
tiful fubordination of one thing to another,
and of every thing to that which is chief
and principal, in the Chriftian inftitution :
'tis however far from being a matter of
meer fpeculation, rightly to underftand the
main end and defign of Religion and Chrif-
tianity ; but it is, of all things, of the
greateft importance, and moft extenfive ufe,
in practice ; as the want of fuch a right un-
derstanding is the fource of the moft grofs and
dangerous miftakes in the conduct of life.

The common miftake to which the folly
and fuperftition of men, in all ages, has
Jed them, is to over-value things of lefter
importance in Religion, in comparifon with
greater -, to fubftitute the means in place of
the end -3 or to reft on thefe^ as in them-
felves fufficicnt. Now, if in any cafe, the
worth and excellency of means lies in their
fubferviency to the end, whence the}/ de-
rive their value ; there can hardly be a grof-
fer blunder in practice) than to fubftitute

the

[127]

the means in place of the end ; or to ufe
them otherwife than with regard, and in
fubferviency, to it.

But, if we once juftly fix the main end
of the Chriftian inftitution ; a due regard
to that will lead us to a right understanding
of the comparative worth and excellency of
the feveral things contained in it ; will di-
rect us what we ought chiefly to be con-
cerned about, and mould have in our view,
in our ufe of all the means Chriftianity
points out to us ; will lead us to the jufteft
rule of Charity, and the moft proper terms
of Chriftian communion ; and will furnifh.
us with the trueft teft whereby to examine
ourfelves, whether we comply with the
great defign of the golpel : concerning all
which points profefs'd Chriftians in all ages,
and even many of the guides and leaders of
the Chriftian Church, have fallen inte
wretched miftakes : in fine, a juft confide-
ration of the main end of Chriftianity will
afford us an amiable and engaging view of
its excellency, to recommend it to our
hearty love and reception.

This is therefore a moft important en-
quiry, what is the main end and defign of
the Chriftian institution ? and we have a
plain anfwer to it, in exprefs terms, in my
text : the ej:d of the Commandment is cha*
rity, &e.

By

[.28]

By the commandment here, feme interpre-
ters underftand the moral part of the law of
Mfes : but I conceive 'tis more agrc e
to the purpofe of the Apoftle to underftand
it of the Chriftian inftitution. Ke is here
putting Timothy in mind cf the charge he
had given him to guard againft the intro-
ducing of new doctrines into the Chriftian
Church : and to enable him the better (fo
execute that charge, he gives him this
of the defign of Chriftianitv, a [nerving
from which is the fource of the grofleft er-
rors ; he gives him this key, as it were,
into the whole chriftian inftitution ; the end
cf the commandment^ cr of the injiit'tin^
charpe, * or appointment, as the original
word fignifles, is Charity, &c. Where
ianity is confidered as an inftitution
of Heaven, enforced by divine authority ;
and the end of it is declared to be Charity
&c.

In difcourfmg on this argument, I pro-
pofe ; in the

Firft place, to explain the nature of that
Charity, here fpoken of.

Secondly, to iiluftrate the Principle, that
this Charity is the end of Chrifi ianity.

And Thirdly, to make fome improve-
ment of this principle ; and draw fome pro-
per conclufions from it.

* See Ver. iS.

Firft,

[ '29]

Firft, then, I am to (how, what is this
Charity which is here declared to be the end
of the commandment.

The word Charity in common fpeech is
ufed in a narrow fenfe, to exprefs only fome
one branch of that extenfive Charity which
is the end of the commandment : fometimes,
bounty to the poor ; fometimes a favourable
opinion of our neighbours : both thefe are
particular exercifes of that Charity here
fpoken of; but neither any one of them,
nor both of them together, are comprehen-
five of the whole of that Charity which is
the end of the commandment. The origi-
nal word which here, and in other places *
is rendered Charity, might as well be ren-
dered Love. Now this Love includes in it,
Univerfal Benevolence ; and the prevailing
Love of Goodnefs.

1. This Love includes in it, Univerfal
Benevolence; or a kind affection towards
all rational Beings, particularly towards
thofe of our own kind, with whom we
have a fpeciai connection, and to whom we
have fpeciai opportunities to be beneficial ;
fuch a kind affection as makes us fmcerely
and heartily defire their welfare and happi-
nefs, as we do our own ; and readily pro-
mote it, if it is in our power j or if any

* 1 Cor. xiii. throughout, and xiv. 1,

t *3° J

one's happinefs is fo perfect and hVd that
it cannot be increafed or promoted by us,
to be well-affected towards it, and rejoice
in it. In like manner, as our felf-love leads
us to confult our own happinefs ; our love
to others lies in our being well-affected to
theirs, And, this gocd-will, and affection
to the happinefs of other?, muff not be con-
fined to thofe of our own kind, but extend-
ed to the whole rational world ; awd muft
rife to the greateft joy in the perfect and
unalterable happinefs of the fupreme mind,
the Head and Father of the Rational Sy-
ftem.

This is the principle of Goodnefs or Be-
nevolence ; fo far as it may be fuppofed in
the mind antecedent to all reflection on what
pauses within, all contemplation of our own
affections and actions, ail fenfe of inward
beauty and deformity.

That there is fuch a difpofltion of Bene-
volence or focial affection in Human Na-
ture, independent of all deliberate views
of felf-intereft ; and exerting itfelf oft-times
without any profpect of advantage to our-
felves, is a point which may indeed be art-
fully and plaufiblv difputed by a fort of fa-
fhionable Moralifts, who are for new-mold-
ing the human heart ; and making a Mo-
ral World of their own, as a certain philo-
fopher attempted to do a Natural one ; by
refolving all the fprings of action in our

breafts

breafts into either a rafh and hafty, or a
cool and deliberate ielfifhnefs : but every
plain man is fenfible of fuch a benevolent
principle in himfelf ; who can, with an ho-
neft heart, fay to his neighbour, / am glad
to fee you well : every one may be fenfible of
it, who will reflect what an immediate un-
cafinefs he feels upon behoiding a fellow-
creature in pain or calamity ; what an
immediate joy he feels on beholding others
happy around him, efpeciaily if it is by
his means -, without being confeious to
himfelf of any fuch felhfh reflections as
thofe Philofophers would rtfolve this joy or
uneafinefs into ; and who, withal confiders
what force in the mind that fympathizing
fenfe has, when the mind is under no byafs
from the view of feme private good inter-
fering with the good of others. But,

2. This Love includes in it the Love of
the difpofition of Goodnefs and Kindnefs it-
felf, flowing from a fenfe of the beauty and
amiablenefs of it. There is a pafTage in
the Prophecies of Micah ; vith Chap, and
8th ver. which plainly leads to this thought ;
where the Prophet mentions, among the
things that are good, and which the Lord
requires of us, to love Mercy. 'Tis the
property of human nature, that man is not
only capable of difcerning thofe outward
objects which fall under his fenfes ; and of
a liking, or averfion, to them \ but he is

alfo

[ *32]
alfo capable of reflecting on his own mind ;
taking a view of his own inward affections 5
difcerning a good or ill within, in the tem-
per of the mind ; and of loving good affec-
tions, and hating evil ones. And, as kind-
nefs and benevolence is the moft ami-
able affection of the Soul ; the jufteft prin-
ciple of the exercife of it is the prevailing
Love of mercy and kindnefs : this is the
moft ftrong and fteddy principle of the ex-
ercife of goodnefs, when the difpofition it-
felf is lov'd, and from love to it is che-
rifhed in the Soul.

We may difcern fomething of the beauty
and amiablenefs of goodnefs and kindnefs,
companion and generofity, by reflecting upon
our own minds when we are at any time
remarkably affected that way : we may
have a moft confpicuous and affecting view
of it, in beholding a Character remarkably
good and generous fet forth to obfervation.
If we'll catch ourfelves in the natural ex-
curfions of our thoughts, and the play of
our own hearts, even in the moft eafy and
carelefs hours ; we {hall find our minds of-
ten employ'd in forming fuch characters :
the moft elegant pens have (hewn the great-
eft art in this way : in the view of fuch an
amiable form 'tis natural for the heart to
take part ; and to feel the moft lively
touches of the love of goodnefs 5 to be
interefted in it, and engaged for it : the

force

[ i$3 1

force of fuch a view is confpicuous even on
the mod vicious and abandon'd perfons ;
who, in viewing fuch a character, are apt
to be touch'd with remorfe for forfaken
Virtue ; and can hardly efcape feeling fome
inward admiration of what they behold,
and forming fome fecret wifhes that fuch a
character and fuch actions were their own.
And the more of goodnefs and kindnefs
there be in any character, the more amiable
and engaging is it : the contemplation and
love of fuch a fair form of virtue tends na-
turally, and even infenfibly, to ftrengthen
the difpofition of goodnefs in ourfelves.
And, if goodnefs, wherever it appears,
commands efteem and love, according to
the degree of it; and is naturally view'd
with pleafure ; it muft certainly be fupreme-
]y amiable in its higheft perfection and
brighteft luftre, in the blelTed Gcd the Fa-
ther of Mercies, who is Love, and who
delights in mercy.

Now, this love of goodnefs is the ftrong-
eft principle of the exercife of it ; and ferves
to fecure the conftancy of it : this principle
of a deliberate and prevailing love of good-
nefs and kindnefs is not fo liable to be fliaken,
by innumerable occurrences that will fpoil
a meer fweetnefs of temper : the more our
goodnefs grows into a fixed habit and prin-
ciple; the more able will it be to over-ba-
lance the force of oppofite affections, and
N ftand

[134]
ftand proof againft thofe hafty failles of paf-
fion, which the fweeteft and kindeft tem-
per is liable to be overcome bv, where kind-
nefs is from temper and inftinct meerlv,
and not from deliberate choice and a fettled
principle.

And thus I have fhewn what is contained
in that Love the Apoftle here fpeaks of.
But the nature of it may be yet further il-
luftrated, by mentioning i'ome properties of
it. And,

[i.] This Love muft be the prevailing
and governing principle in the heart. Our
other affections muft be brought into fub-
jeclion to it, and under the government of
4t : and thofe unnatural paffions, and ex-
ceffes of our felf- affections, that are contrary
to it, muft be rooted out, and put far from
us.

[2.] 'Tis an univerfal and extenfive Love.
Not confined by narrow and particular di-
ftinclions, (tho' in a fpecial manner exer-
cifed towards thofe with whom we are join-
ed by fpecial ties) but extended to all man-
kind. Nay, our Love muft not be con-
fin'd even to thofe of bur own kind : but
we muft be well-affected to the common
and univerfal good of the whole rational
world : and this exercife of Love opens a
joy to the mind that is poffeffed of juft no-
tions of God ; from the fatisfaclion it
has, that this general good and happi-

nefs

[ '.35 ]

nefs is fecured, amidft all events, by the
perfectly good, wife, and powerful ad-
miniftration of the Univerfal Governor
of the world. Nor muft our Love be
confined to the inferior and created part
of the rational fyftem : but it muft rife
to the higheft efteem of, and delight in,
God, the Head and Father of it ; whofe
character is, the Perfection of Goodnefs,
join'd with thole other properties which
ferve to fecure the fuccefsful, extenfive, and
perpetual exercife of it : it muft rife to the
pureft joy, in the perfect and unalterable
happinefs of that Being, whofe character
the truly good and generous mind (lands
beft affected to ; an entire good affection to
his perfectly wife and good adminiftration j
and an acquiefcence in every part of his
difpofal of things. Thus our Love muft
be extenfive and univerfal. But yet it is to
be obferv'd ; that the Holy Scriptures, in.
defcribing the exercife of this Love, do
particularly infift upon the feveral exercifjs
of it towards thofe of our fellow-creatures
with whom we live and converfe ; and to
whom we have opportunity to be beneficial
by it. And this may be for thefetwo reafons.
I. Becaufe the exercife of our Love towards
them is the fpecial proof and tryal of the
fmcerity of it : 'tis eafy to pretend to love
in cafes where there is no opportunity to

N % ' £Ut

[i36]

put that pretence to the tryal ; by beftow-
ing benefits on him whom we pretend to
love, at any trouble or expence to ourfelves,
or with the crofling of our felf-appetites :
but the proof of our Love lies in the exer-
ctfe cf it towards thofe to whom we can be
beneficial. 2. Becaufe the true love of
God is no other than the higheff. exercife
of that fame principle of benevolence and
the love of goodnefs, which leads us to be
kind and beneficent to our fellow-creatures :
namely, as it is exercis'd towards a Being
of perfect and unalterable goodnefs, the
KeaJ and Father of the rational creation ;
by whofe wife and good government the
univerfal good and general happinefs is fe-
cured ; in which is included the particular
happinefs cf all thofe whofe Souls, by the
means his infinite wifdcm and goodnefs has
been pleafed to afford them, are form'd
into the temper of blifs, and fitted to enter
into the joy of the Lord. And our Love
to God is not only to be exercifed in thofe
inward acts of efteem and admiration, de-
light and joy, above-mentioned ; but alfo
in concurring with the defigns of his good-
nefs ; and ill fubflantial and beneficial ef-
fect? ; not to him indeed, to whom we
cannot be profitable, but to thofe to whom
he requires us to do good as we love Him.
For,

[3-3

[ m i

[5. J That Love which is the end of the

commandment is an active and operative
Principle. So far as it prevails in the Soul,
it will be exerted not in faint wifhes and in-
effectual defires of the welfare of others ;
but will prompt us to do them real bene-
fits, as we have opportunity ; and the beft
in our power : it will make us heartily de-
fire, and readily promote, the happinefs of
others, as our own ; rejoice in their welfare,
and fympathize with them under their
wants and calamities : in a word, it will
exert itfelf in thofe feveral amiable exercifes
of Love beautifully defcribed by the Apof-
tle, 1 Cor. xiii. 4 — 8. Charity fujfereth long^
and is kind^ 6cc.

But I mull not omit to take fome no-
tice of the properties of this Charity, or
Love, mentioned in my text.

'Tis Charity out of a -pure heart : or Love
without dijjimulation * ; fincere and entire :
the feveral exercifes of it proceeding from
an inward and prevailing principle of Good-
fiefs in the Soul.

'Tis Charity out of a good confcience : ex-
ercifed from a regard to the impartial judg-
ment of our own minds, and dictates of
our own hearts, under the juft awe and re-
verence of a higher tribunal ; and from a
concern to approve ourfelves to God who

* 5Lom. xii. 9^

N 3 is

[ '38]
is greater than our hearts ; that, our own
hearts not condemning us, we may have
confidence towards him.*

'Tis Charity out of faith unfeigned : ani-
mated by a firm and effectual belief of the
great truths of Religion and Chriftianity,
which have the moft direct influence and
tendency to promote the principle and ex-
ercife of love and goodnefs ; fuch a Faith
as proves its own fincerity and ftrength by
its working by Love.

This is that true Chriftian Charity^ or
Love, which is the end of the commandment ,
or of the Chriftian inftitution : as I pro-
ceed now, in the

Second place, to fhow.

Some regard to the proper bounds of a
difcourfe of this nature obliges me to pals
over a number of beautiful paflages of Holy
Scripture ; where Love is exprefiy declared
to be of greateft importance in Religion ;
and at the fame time a fpecial ftrefs is laid
on the exercife of brotherly love, kincfnefs
and beneficence, as the fpecial proof of the
fincerity of our goodnefs : paflages contain-
ed not only in the clearer difcovery of God's
will for our happinefs in the New Tefta-
ment ; but alfo in the revelations given by
his holy Prophets under the Old Teftament

* i Jo. iii, iS----2a.

difpenfation ;

C 139 1

difpenfation; when multitudes of externa
and ceremonial obfervances in religion were
in ufe, beyond what are now in the better
times of reformation ; which yet are, even
there, declared to be of no avail in the
fight of God, but defpifed and hated by
him, without true goodnefs, mercy and
beneficence.* I fhall only take particular
notice, that it is exprefly declared that, in
Chrift Jefus the great thing which is of
avail is Faith that worketh by Love + : that
Charity, exercis'd in a way of mercy and
companion to our neighbours, particularly
fuch as are in fpecial circumftances of di-
ftrefs and exigency, and preferved pure from
the contagion of worldly lufts ; is exprefly
declared to be pure and unde filed Religion % :
and in fine ; that Love, particularly de-
fcribed as exercis'd in a way of kindnefs
and beneficence to our fellow-creatures, has
the preference given to it ; not only before
the moft mining natural endowments, but
alfo the greater!: pretences to Religion, and
the moft extraordinary fupernatural gifts ;
and even before Faith and Hope, the other
moft necefTary Graces of the Chriftian life;
as the end is preferr'd to the means ^.
And thus much (hall fufEce concerning ex-

* See Levit. xix. 18. Deut. vi. 5. Ifa. i. 10.

xviii. and lviii, 6, 7, 10. Am. v, 21 — --% c Mic. vi.

6 8. f Gal. v. 6. J Jam. i. 27.

\ 1 Cor. xiii,

prefs

[ Ho]
prefs declarations of Holy Scripture, con-
curring with this of my text, that the end of
the commandment is Charity.

But nothing, methinks, can in a more
clear and fatisfying manner (how, that the
end of the Chriftian inftitution is Love; than
the confideration how evidently every thing
in it confpires to that end.

And here 'tis proper to confider, in the
Firft place, The difcoveries it gives us of
the nature and character of God ; the ftan-
dard of all moral perfection. Chriftianity
tends to fweeten our difpofltions, by the
moll amiable view of perfect Goodnefs and
Love reigning above, and animating the
whole conduct of the Governor of the
world : it raifes us to the love of the per-
fection of goodnefs, as a real object of our
affection ; and animates us by the glorious
example of God, to afpire after a refem-
blance to Him in goodnefs ; and to act in
concurrence with Him, in our place and
fphere, for promoting the defigns of his
goodnefs in the world. It raifes our minds
to the view of the perfection of goodnefs,
as reigning in Heaven, and influencing the
whole management of things in the Uni-
verfe : it (hows us that nothing in the world
is left to be conducted by blind Chance, or
inferior and imperfect fkill ; but every thing
managed according to the pwpofe of Him

ufofe

[ -41 ]

whofe kingdom ruleth over all*, and who
worketh all things, after the counfel of his
cum wiil\ ; whofe wo^ks in all their variety
ot forms are J all made in wifdom, and made
very good §.

it gives us the moft engaging reprefen-
tation of the pure Goodnefs and difintereft-
ed Benevolence of the Deity. Shows us
that, as fury is net in him || ; and all thofe
dire and horrid palfions, that are the Hain
of any rational nature in which they are to
be found, are far removed from him : fo,
he has no narrow and particular intereft to
turn him afide, or make him ever fwerve,
from the exercife of the moft pure and
unbounded goodnefs and kindnefs ; being
infinitely perfect and happy, independent of
his creatures, and ftanding in need of no-
thing ; fo that he cannot be profited by our
righteoufnefs, neither can our wickednefs
hurt him-j-.

The Scripture defcribes to us his perfecY
gpodnefs, in characters full of condefcen-
fion to our capacities and ways of thinking ;
and therefore moft fuited to affec~T. our
minds : of old his name was proclaimed,
the Lord, the Lord God, merciful and graci-
ous, long-fuffering and abundant in go-dnefs
and truth, keeping mercy for thoufands, for_

* Pf. ciii. 19. f Eph. i. 11. J Pf. civ. 24..

§ Gen.i. 31. J) Ifa. xxvii. 4. 4- Job xxxv,

6, 7, 8.

giving

[Hi]

giving iniquity and tranfgrejfon^ and fin * :
Ac the fame time we are told, that he will
by no means clear the guilty : his goodnefs is
not a partial and ungovern'd fondnefs ; but
is the extenfive goodnefs of the univerfal
Governor, and is always conducted in the.
particular exercifes of it by the molt con-
summate wifdom, and a prevailing regard
to the general good of the world ; and there-
fore the fanclions with which he has wifely
guarded thofe laws he has given to his rea-
fonable creatures for the good of his rational
kingdom, are not to be difpenfed with out
of weak and partial fondnefs; and for this
reafon the wicked and impenitent tranf-
greflbrs of thefe laws muft not pafs unpu-
nifhed ; nor can his goodnefs and wifdom
fuffer him to let his creation go to ruin,
and laws form'd for its good be fecurely
tranfgrefs'd, in partial favour to a wretch
who is the ftain of his glorious work. But
further,

The Scripture reprefents him to us as a
Being of the molt extenfive goodnefs and"
kindnefs : that he is good to ally and his ten-
der mercies are over all his works \ ; is kind
even to the unthankful and the evil % ; is the
preferver of man and of hcafi § ; is no ref-
pecler of perfons || ;. but is the Saviour of all

* Exod. xxxiv. 6, 7. f Pf. cxiv. 9. J Luke
Vi. 35. § Pf. xxxvi. 6. I) Afts-x. 34.

men

X

['43 3

men, efpecially of thcfe that believe * ; that he
will have all men to he fated, and to come ta
the knowledge of the truth \ ; that he has no
pleafure in the death of the wicktd, but that
the wicked turn from his way and live J : He
is defcribed as the God of love and peace § -,
the God of patience and conflation |] ; merciful
and gracious, flow to anger, and plenteous in
mercy ** ; a father of the father lefs, a judge
of the widow f f ; the Saviour of the afflict-
ed %%, and the refuge of the oppreffed §§ s
He is the Father of Mercies and God of all
Comfort mi ; from whom every good and per -
feci gft comes***.

His goodnefs is moft fteddy and conftant :
his mercy endureth for ever f-j-f : 'tis not
confined within the bounds of time ; but
reaches to eternity, and extends to the be-
llowing of a happinefs which lafts through-
out eternal ages.

In a word, the Scripture fums up the cha-
racter of God in this one view, that He is
Love XXX ■' He is not only Good ; but Good-
nefs is the very notion of his nature ; and
there is nothing in him contrary to that
character. The Moral Perfections of God
may all be fummed up in this one view ;

* i Tim. iv. io. f i Tim. ii. 4. J Ezck.
xxxiii. ii. § 2 Cor. xiii. 11. j| Rom. xv. 5.
** Pf. ciii. 8. -f f Pf. beviii. 5. XX Pf. xviii.
27. §§ Pf- ix. 9- HI) a Cor. i. 3. *** Jam.
i. 17. tff Pf. exxxvi. XXI 1 Jo. iv. 8, 16.

* the

['4+]

the moji perfecl Goodnefs, regulated in its ex-
ercife by the mojl confummate and unerring
Wifdom: and his Natural Perfections are
amiable and adorable, as they are joined
with the perfection of Goodnefs, and ferve
to fecure the fuccefsful and perpetual exer-
cife of it : as he is every where prefent,
his goodnefs knows no bounds ; as he is al-
mighty, nothing can hinder the exercife
and the fuccefs of it ; and as he is ever-
lafting, his goodnefs and mercy endure for
ever : this is the beauty and glory of the
Lord ; for how great is his Goodnefs, and
how great is his Beauty • / This Goodnefs
gives a luftre and beauty to all the other
perfections of the Divine Nature ; and ftrips
them of that dread and terror, which would
otherwife attend them. And, if the per-
fection of Goodnefs is the great Glory of
the divine Nature ; fure a conformity to
Him in this character muft be the great-
eft Glory our rational natures can be ca-
pable of.

To conclude this head : The Scripture
declares to us that God delights in mercy f.
This character of G.d feems to me to lead
us to a view of the grand principle of the
Divine conduct : He acts under no awe of
a fuperior Authority, and from no narrow
views of Self-intereft ; but does always what

* Zech. i». 17. f Mic. vii. 18.

is

f '45 J
is heft and fitted, from the moll pure and
perfect Love of Goodnefs. This charac-
ter likewife feems to lead us to fome view
of the Divine BlefTednefs and Happinefs :
He -has the moft pure and perfect delight
and joy in the perfection of Goodnefs ; and
is perfectly and unchangeably Happy, as he
is perfectly and unalterably Good : and, if
if we are Good like him, we mall be hap-
py like him too. In fine, this character of
God feems to fignify his Love to Goodnefs,
and Delight in it, wherever he beholds it :
and fure, if God loves goodnefs and de-
lights in mercy ; nothing can be more ac-
ceptable to him in us, than that we refera-
ble him in this character : that, as Pie is
good to all, and bis tender mercies are over all
bis Works, we alfo be good to all within our
reach and as far as our influence can ex-
tend ; and as his mercy endures for ever, that
we likewife never weary in well-doing, ne-
ver fwerve or depart frvm the paths of good-
nefs and mercy.

And this is the Tmprovement which Chris-
tian ity particularly requires us to make of the
difcovery it gives us of the Goodnefs of
God. Namely, that we be allured and ani-
mated, by the view and fenfe of that Good-
nefs to which we are unfpeakably obliged,
to fet him before us as our great Pat-
tern 5 and be followers of Him as dear Cbil-
O drefti

[146]
dren * ; ftudying to be per f eft as He is per-
feci, merciful as He is merciful f .

I might take notice, to this purpofe, of a
variety of precepts and directions of our
blefTed Saviour and his Apcities : which all
concur in moft earneftly recommending to
us Love and Goodnefs, particularly as they
are exercifed towards our fellow-creatures
and fellow-chriftians, in all the various in-
fiances of beneficence, forbearance, forgive-
nefs, condefcenfion and charity ; and which
recommend this Love to us as a thing of
the greateft importance, and in which much
of the Life of Religion and Chriftianity
lies ; as very comprehenfive of our prefent
Duty, and as the neceflary preparation and
difpofition for our future felicity. But this
branch of the Argument cannot fail to lie
open and obvious to any one who carefully
reads the New Teftament J.

But I muft take particular notice of what
is moil peculiar to the Chriftian inftitution;
as to the manner in which it difplays to us

the

* Eph. v. i. f Mat. v. 48. comp. with Luk.

vi. 36. \ Matt. v. 43—48. and v'u 14, 15. and

vii. 1, 2, 12. andxv'm. 21 35. and xxii. 37 40*

Mar. xi. 25, 26. and acii. 30, 31. Luk. vi. 27.

38. and ix. 5c, 56. and x. 27—37. J°« xiii- J4»

'5 5 34> 35. and xv- I2> *3> J7- Afts xx- 35-

Rom. xii. 9 21. and xiii. 8, 9, 10, and xiv. 1. 15.

19. and xv. 1, 2. 1 Cor. xiii. Gal. v. 13, 14; 22,
»j« andy'LZ, I* Eph. iv. J, 2, 3j 31, 32. and

[147]

the chara&er of God, as Love and Good-
nefs^ viz. that it gives us fomething upon
this head which goes beyond bare defcription ;
and is far more fitted to affect, our minds :
namely, as the Gofpel exhibits to our view
a glorious Work of God, in which his
Goodnefs and Mercy fhine forth moil illuf-
triouflv, in an exercife of them that parti-
cularly concerns us ; and in which His other
perfections are reprefented to us as joining
together for the accomplifhment of the De-
figns of the mofr. amazing Divine love and
tender mercy : namely, the work of our
redemption by Chrift Jefus.

The foundation of Chriftianity is laid in
the mofl glorious and eng3ging difplay of
the kindnefs and mercy of God our Saviour
towards men ; while they were Sinners *,
and thus in circumitances both wretched and
provoking; exceedingly landing in negu of.
mercy from God, but deferving none at his
hands.

When the Redeemer made his entry into
the world, the multitude of the heavenly

v. i, 2. Phil. ii. 1—3. Co!, iii. 12 15. 1 Thef.

iv. 9, xo. and v. 14, 15. 1 Tim. vi. 18. 2 Tim.
ii. 24— Tit. iii. 1, 2, 8. Heb. vi. 10. and x. 24.
and xii. 14. and xiii. 1, 2, 3 5 16. Ja. ii. 8, 13. and

iii. 13 18. 1 Pet. iii. 8-— 13. and iv. 8, 9, 10.

and v. 5. 2 Pet. i. 7. 1 Jo. ii. g, ic, it. and iii.
U---23. and iv, 7-— 21. 2 Jo. 5, 3 Jo, II.
* Rom. v. 8.

O 2 Hoft,

[>48]
Hoft, filled their Song of praife with Glory
to God in the highcji) en earth peace ^ good-
will towards men *. And this is the Sum of
the revelation of the Gofpel ; God fo loved
the world> that he gave his only begotten Son,
that whofoever be'iezeth in him Jkould not fe~
rijb, but have ever lofting Lifef. And, be-
loved) fays the Apoftle, if God fo loved us,
Hoe ought alfo to hve one another \.

In the difcovery of this great myftery of
Divine Love; we behold Infinite Goodnefs
employing Infinite Wifdom and Almighty
Power in a way of Companion to wretched
men, and for bringing about their recovery
to purity and happinefs : we behold the Fa-
ther fending his only-begotten Son to fave
us ; and giving Him to be the propitiation for
cur Sins X ' we behold the Son of God veil-
ing his Glory, and appearing in the world
i \ iB likenefs of fmful flejh § : and, being
found in fajhim as a man, humbling himfelf
io deaths even the death of the Crofs ||, for
our Salvation and Happinefs. In this glo-
rious work the Divine Love and Goodnefs
fhines forth in its greateft luftre and glory :
and. the Dfher Perfections of the Divine na-
ture are exhibited to us, as ailing in con-
currence, for promoting the defigns of the
moft wonderful Love and tender Mercy.

* Luke ii. 14, f Jo- i;i- l6. | 1 Jo. iv. ir.
% 1 Jo. iv. 10. § Rom. via. 3. |'| Phil. ii. 8.

This

[ H9 ]

This is that Glory of the Lord, which by
the Gofpel we are given to behold ; and to
behold for this end, that by the engaging
and transforming view of it we may be
changed into the fame image from glory to
gkry, even as by the Spirit of the Lord*.
And, of what engaging force is the juft
view of this glory of Gcd^ to reconcile us
to God, and raife our Souls to the higheft
Love of Him ? Of what force is this great
example of Love to animate us to an imi-
tation of it? how glorious and engaging is
this Divine example of goodnefs ? and how
fhould our particular intereft in this exer-
cife of God's love further oblige us to imi-
tate it ?

The promoting of this difpofition of
Love and Goodnefs is likewife reprefented
as the great end of all the inftitutions of the
Chriftian worfhip. In general ; it is re-
prefented as the defign of a Miniftry in the
Church, to edify the body of Chrijl in Love ;
that /peaking the truth in Lovcy we may grow
up into him in all things ivho is the heady
even Chrijlf. I fhall only take particular
notice, how confpicuoufly this is the de-
fign of thofe pofitive Inftitutions of the
Chriftian worfhip, the two Sacraments.
The firft, Baptifm, contains a proper em-
blem of that change which is brought on

* 2 Cor, iii, i3. t Eph.iv» it, 15, 16.

O 3 the

£i5°]
the minds of thofe who become true dif-
ciples of Jefus ; when, as the Apoftle Peter
expreffes it *, they purify their Souls by obey-
ing the truth through the Spirit ', to the un-
feigned Love of the Brethren : and therefore
plainly points out to us the obligations we
are under to love one another with a pure
heart fervently ; as being all Baptized ints
one Bodyj-. As to the other, the Lord's-
Supper ; the very outward action ufed in it
is a proper and natural fymbol of that mu-
tual Love and Charity, that common Friend-
fhip, which mould be among Chriftians of
all ranks and characters ; eating and drink-
ing together at the fame Table J, and, the
amazing and condefcending Love of the
Redeemer, there commemorated, cannot
be remembered as it ought ; without ani-
mating us to the like love, kindnefs
and benevolence, toward our neighbours.
Again,

One fpecial advantage of the Chrifuan
inftitution is, that it fets before us a perfect
example of Divine Virtue, exercifed in a
human character; the example of Jefusy
the Author and finijher of our Faith §. Now
his character was, that He went about doing
good\ ; that He loved us and gave himfelf
for us\ : and almoft in all places where the

* i Pet. i. 22. f i Cor- xii, 13. % 1 Cor.
x. 16, 17. § Heb. xii, 2. || Afts x. 38.

+ Eph. v. 2.

example

['5>J
example of Chrift is particularly propofcd
to our imitation, it is to recommend to us
Love and Benevolence, or fome of the So-
cial Virtues that are included in it and
fpring from the prevalency of it * : particu-
larly it is made ufe of,' to engage us to
abound in the grace of liberality ; as know-
ing the grace of out Lord "J ejus Chrljl, that
tho he was rial?, yet for our fakes he be-
came poor, that we through his poverty might
be rich f. Again,

When our blefled Saviour tells us on what
terms we mud be His difciples ; the firft
thing he infifts upon is felf-denial : If any
man will come after me let him deny biinfelf% '
i. e. let him renounce thofe narrow and
felfifh principles, that are oppofite to uni-
verfal Love and Benevolence ; let him mor-
tify and fubdue his felfifh Appetites and Paf-
fions ; his defires of fenfual pleafure, of
worldly honour and glory, of worldly pro-
fit and gain, and even his love of life itfelf ;
let him bring all thefe under the govern-
ment of a prevailing principle of Good-
nefs. This is the firft lefTon of Jefus Chrift.
Again,

The character of Brotherly Love is what
©ur blefTed Saviour pitches upon, as the
fhining and diftinguifhing mark by which

* See in feveral Paflages cited above, fag. 146
—147. f * c«r, yiii. 7> 9« % Matt, xvi. 24.

4

[152]

all men are to know His difciples *. Our
title to the chara&er of Chriftians is, by
our blefled Saviour, put not upon the clear-
nefs of our beads, but on the honefty and
fincerity of our hearts ; not upon the exact-
nefs of our fpeculative notions in matters
of intricacy and nicety, but on the good-
nefs of our difpofitions ; particularly, our
being well-afie&ed towards thofe of our
own frame and nature, kindly difpofed to-
wards that Body of which we are members.
Again,

One fpecial mean by which Chriftianiry
excites us to all holy converfattGn and godii-
nefs f ; is, that it fets our accountablenefs
to God, as the Moral Governor of the
World, in the cleared and ftrongeft light :
it fets before us the awful folemnities of a
Great day of Judgment ; when we mufl
all appear before the judgment-feat of Chrifly
that every one may receive the things done in
his body, according to, that he hath done, whe-
ther it be good or bad J. Now ; when that
great day fhall come, what account does
our Saviour and our Judge give us of the
procedure of it ? We may fee it, Matt,
xxv. 31 — -46. where there are two things
very remarkable to cur prefent purpofe.
1. That our Saviour reprefents himfelf at

» Jo. xiii. 35. f 2 Pet. iii, iit | 2 Cor. v.
3*o, j j, and AQ, xvii, 30, 31,

the

[«J3]

the day of judgment, as reckoning to his
own account the acts of kindnefs and mercy
we do to our Brethren in diftrefs and want,
whom he calls His Brethren ; he reckons
fuch acts of mercy to them, and even to
the lea/t and meaneft of them, done to him-
feif: I was an hungred, fays he, and ye gave
mi meat, Sec. for inafniuch as ye have done
it unto one of the Icaji of thefe my Brethren,
ye have done it unto me: and, in like man-
ner, he takes the refufal of fuch acts of kind-
nefs to them, as if we had refufed them to
himfeif. 2. That the fentence of our
Judge, receiving men to happinefs, or con-
demning them to mifery, is reprefented by
Himfeif to turn upon their having perform-
ed, or neglected, acts of mercy and kind-
nefs to their diftrefled and neceffitous Bre-
thren : He fays to them on his right hand,
Come ye blejfed of my Father, inherit the King-
dom, &c. for I was an hungred, and ye gave
me meat, &c. inafmu h as ye did it to — my
brethren : and to them on the left hand, he
fays, Depart from me, ye cur Jed, into ever-
lafiing jive —for I was an hungred, and ye
gave me no meat, &;c. inafmuch as ye did it not
to one of the leaji of thefe, &c. In fine,

Let us conlider the reprefentation the
Gof el gives us of that Life and bnmcrta-
iity, which is brought to light by it * ; of

2 Iim. i. 10.

that

[i54]
that glorious and happy ftate in the other
world, which it calls us to afpire after, as
the End of our Faith and Hope : and we
fha!l find it reprefents the Perfection of
love, as the main ingredient in a State of
confummate Blifs, and the foundation of
the happinefs of that ftate : it raifes our
minds to a view of the amiabienefs of
goodnefs, and of the joys arinng from it ; by
fbme diftant profpect of its higher! exercife,
and moft perfect ftate. According to the
hints given to us by the Apoftles Paul * and
Johnf, we find that in the other world
prophecies Jhall fail, tongues Jhall ceafe, our
prefent knowledge Jhall vanijb away ; even
Faith and Hope fhall ceafe, and fhall be
fwallowed up in Sight and Enjoyment ;
and all thofe ordinances and means that
are calculated for the infirmities of our
prefent condition, and appointed for the
edifying of the body of Chrift in l^ove^ fhall
all be abolifhed, when Love is perfected ;
as the Scaffoldings in a building are pulled
down, when It is finiflied. But Charity^
or Love, never faileth : It enters into the
Heavenly State ; there it receives its per-
fection ; and, being there made perfect,
maintains a perpetual and undifturbed fway
in the breads of all the members of that
exalted Society. There, the mod pure and

* i Cor. xiii. \ Rev. xxi 22.

perfect;

[ -5< 3
perfect Love of God fhall for ever reign :
Love exercifed, not in ineffectual wifhes,
but the pureft joy in the perfect and unal-
terable Happinefs of that Being, whofe
character and government the glorified Scu!
ftands perfectly well affected to ; Love ex-
ercifed, not in a way of painful defires in
a ftate of ab fence from the Ltrd*^ but fulnefs
cf foy in his pre/encej. There (hall be the
moil: pure and perfect intercourfe of Love
and Kindnefs, among all the inhabitants of
the Heavenly manfions : Love and Kind-
nefs exercifed, not in a way of Sympathy
and Companion, under wants, weakneffes
and imperfections (which has a mixture of
Pain, tho' an over-balancing Pleafure, in
it) but the pureff. Joy in the perfection and
happinefs of one another.

And thus, from the Difcovery the Chrif-
tian Inftitution gives us of the character of
God ; from the view it affords us of his
Love and Goodnefs manifefted in our Re-
demption ; from the improvement it calls
us to make of this view and difcovery ;
from the con picuous defign of the feveral
inftitutions of the Chriftian worfhip ; from
the example of the bleffed Jefus ; from the
flrft I efTon he teaches his difciples ; from
the Mark he afiigns whereby all men are to
know them; from the reprefentation he

* s Cor, v. 6, f Pf, xvi. ex.

gives

[»«♦]

gives us of the procedure of the great day
of Judgment ; and from the view the Goi-
pel opens to us of the Heavenly ftate : from
all this, methinks, it is abundantly evident;
that the End cf the Commandment is Charity :
that the great defign and purpofe of Chrif-
tianity is to form our Souls into the difpo-
fition of Love and Goodnefs ; and to train
us up to the perfection of it. I proceed now,
in ihe

Third Place, To make fome improve-
ment of this Principle ; and draw fome
proper and ufeful conclufions from it.
And,

i. From what hath been faid, w.e may fee
the Goodnefs of that God we ferve ; and
the excellency of that Religion we profefs.

The goodnefs of God is no lefs confpi-
cuous in the Laws and Commands he has
given to us ; than in his other works, and
the reft of his merciful conduct towards
us : yea more, than in the ordinary con-
duct of his Providence : He bath magnified
his word above all his name *. In the or-
dinary conduct; of his Providence, he mows
his care of our Bodies, in continually do-
ing them good : but in his Laws and Infti-
tutions he {hows himfelf the Father of our
Spirits, the kind Parent of human Society ;

* Pf, cxxxviii. z,

in

[157]
in giving Laws intircly calculated for the
perfection and happinefs of our Souls, and
fcT the peace and welfare of Society ;
which is evident and conspicuous from this,
that the end of his commands is Love. Sure
then, none of his Inftitutions can be meer
arbitrary Injunctions ; but are all proper
Means, known to be To by that infinite
wifdom which prefcribes them, for attain-
ing to the bell and molt valuable End.
The difpofition of Love and Goodnefs ;
how happy a difpofition is it for the Soul
that is poflefled of it ! Effectually baniming
fo far as it obtains the Sway, all thofe fret-
ful and tormenting paflions which ruffle the
temper, and gall the mind, and render the
inward frame uneafy and unquiet; and, on
the contrary, producing a fweetnefs of dif-
pofition, an inward tranquility, and a Sa-
tisfaction and joy rooted in the temper of
the mind itfelf, which is therefore iteddv
and permanent : a good man Jhall be fdtlsfied
from himfelf*. Every exercife of Love is
accompanied with an inward pleafure and
delight ; a Satisfaction and joy, which leaves
no fting behind it ; but on the contrary,
improves upon a review, and in the reflec-
tion upon the happy temper, and on what
we have done in that good bent of mind.
How happy is that Soul in which Univer-

* Prov. xiv. 14,

? fal

t '5»]
ial Love reigns, and bears the fway over
all other aftecuons and paflions ! What
would life be, were it an uniform train of
the enjoyments which, arife from the pre-
valency of it ! Withal, this noble difpofi-
tion diffufes its benign influences on all
around it. It checks, in the very root,
thofe mifchiefs that difiurb and embitter
human Society; and render men plagues to
one another : Jt is the effectual principle of
all thofe good offices, by which the benefit
of others about us, and the profperity of
the public is promoted. And this happy
difpoiition is that which God chiefly re-
quires and regards ; and is the End of all
his Laws and Jnftitutions to us.

Is the end of Chriftianity Univerfal Love ?
How amiable and engaging, then, is the
Religion of Jefus .! How glorioufly diitin-
guifhed from thofe Religions that prevail
in the dark places cf the earthy which are full
cf the habitations of cruelty * ; where the
character of the Deity that is worshipped,
or the nature of the worfhip performed to
hirn, infpires the wormipper with rage and
fury, and prompts him to act: in blood and
maflacre ? How evidently and intirely is
ChriiHanity calculated for the greateft hap-
pinefs of thofe who comply with the de-
£gn of it s and for the general benefit of

* Pf. bociv. 20.

mankind r

C'59]

mankind ? How confpicuous would this ap-
pear to ocular obfervation ; were thedefign
of Christianity more univerfally complied
with ; were its excellent precepts more
practifed, and the temper and conduct of its
ProfeiTors more formed by its pure and peace-
able Spirit and Tendency ? Then we could
hardly doubt of our religion's bringing us
to Heaven at lail, when that Love which is
the end of it is perfected ; while we faw
how naturally it produced a Heaven where-
ever it prevailed, and fo far as its influence
took place.

The time will not allow me to purfue
the point, how far this alone is a xhining
and convincing argument of the divine ori-
ginal of Chriftianity ? How much this in-
nate goodnefs and amiablenefs of the Chris-
tian Institution fhould alone fufSce to recom-
mend it to our hearty reception ; as mcfr.
worthy of the God of Love, and molt
fitted to promote our true perfection and
happinefs ! I fhall only fay this one thing :
That, though I am confeious to myfeJf I
am as far as any man from a difpofition to
judge rafhly, even of thofe who reject the
words of our Saviour himfclf ; and am will-
ing to leave them to the judgment of the
Searcher of hearts, -whofe mtreies are £r tat*:
) ct, I mud own,. I am at a lois to conceive

* 2 Sam. xxiv. 24,

P, z, how

[i6o]
how a Soul, in which the love of good-
r.efs, and juft notions of God, had a due
prevalency, could reject (as an Enthufiafti-
cal, an ufelcfs, or pernicious ImpoflureJ a
claim to Divine Revelation, in which the
end of the cpmmandment is Charity \ in which
all the main branches of it have fo evident
and confpicuous a tendency to that end ;
and in which we are furnished with fuch
great and peculiar means of promoting it :
and that meerly becaufe of fome parages
fcattered through the original records of that
revelation, which at this diltance of time,
and in fuch different circumfianccs as to
cuftcms, manners and forms of fpeedi, we
are at a lofs to explain or account for ; or,
becatffe. men might poffibly have become good
and happy, without having had this extra-
ordinary help ; or becaufe the gocdnefs of
God not obliging him to grant the favour
to all mankind ; He has granted it only to
fuch, and at fuch time, as his W.i'fdopi faw
belt ; or, in fine, becaufe, through the pre-
valency of men's fclfifh paffioris arid Factious
humours, rebelling againft Love and againflt
the light, it has not the happy effect of
promoting Love fo univerfally as might be
expected from the genuine tendency of it ;
©it, for fome fuch reafons as thefe. What '
fiiall the exuberant of Heaven be

for ever re ; becaufe the heft gifts if

TV ii! we "

[ 1*1 J

the abundant mercy of the great Parent of
mankind to the bellowing of meet necejfaries
on his Children ; and not allow it to reach-
even to the beftowing of additional helps,
and providing more abundantly for the ful-
nefs of their joy and the fecurity of their
hopes ? or, if /;/; grace hath abounded toward
//;*, in this refpect, fhail we reject the fa-
vour, or not believe it comes from him,
becaufe he }xith not dealt fo zvitb every na-
tion ? When the very Variety we may ob-
ferve in Nature ; and the various Calami-
ties, of other kinds, mankind have to ftrug-
gle with in this imperfect ftate of things ;
might fufHce to fatisfy us that there may
be moil wife reafons, arifmg from the pur-
pofes of His Univerfal Government, for
this difference. But,

2. The confideration of the main end
and defign of the Chriftian Inftitution may
furnifh us with a Rule, whereby to judge
of the comparative worth and importance
of the feveral things contained in it.

In any complex machine or contrivance,
confifting of feveral parts, all formed for
One great defign \ the comparative value
and importance of the feveral parts is to be
meafured by their ufefulnefs and neceflity,
to contribute to the defign of the whole.
This is the cafe of the Chriftian Inftitution,

* Epbef. L 7, t

P <? The

[ 1^]
ument may ft and thus. If the
i End of the Chriftian Inftitution is
nor to try our wit and exercife our pene-
tration, or to train us up to be exquifite
and fubtile Metaphyficians ; but, to purify
cur hearts to Love, and to edify the body
cf Chriit in Love : then, the comparative
worth and importance of the feveral things
cuntained in that infiitutioqg is net to be
meafured by their intricacy or nicety, by
their perplexedncfs or hardnefs to be under- *
itood -, but by their greater or lefs, their
more or lefs direct, tendency and influence,
to promote in us the difpqfition and exer-
cife of Love and Goodnefs, and to train
us up to the perfection of it.

J cannot, now, itand to make a particu-
lar application of tins rule : but I fpeak as
to wife men ; judge ye what I fay : and
fure I am, that a wife and practical im-
provement of it would lead us to the true
way to peace in the Chriftian Church y
would engage us to follow more after that
Unity in Affection, which is far more va-
luable in the fi^ht of God and Chrift, as
well as more attainable, than the molt ex-
act Uniformity in Opinion ; and would
never permit us to violate that Charity and
Love which is the end of the command-
ment, in contending about ether things
which-, at beft, can only have the place of
the Means, and are of no value in Chrif-

tianity

[ " C.i ]
further than as they are fubfervient
to the End : whereas, if we fwerve from
this truly Apoftolical Rule, no wonder we
turn afide unto van jangling*,

I fhall only make one particular Inference
this head : namely ; Is the end of
Christianity Love ? Then, preaching cur
Saviour's Great Law or" Lovef, is preach-
in \ Chriit, and preaching the Go/pel.
inference, I think, is fufSciently plain
.id in need or" no iliuitraticn. Surrlr
now,

3. The word of Exhortation. Would
You mow Yourfelves Chriftians indeed ;
would You comply with the defign of the
Chriftian Inftitution, and anfwer the er.d of
the Commandment ; would You retrieve the
Honour of Chriitianity, too lamentably ful-
lied by the tempers and lives of many of
its profeffors, and wounded in the Houje of its
friends ; would You adorn the Doclrine of
God Your Saviour in ail things ; and make.
Your Religion, in Your pradtice of it, ap-
pear to the world in its native beauty and
glory ; would You reap the joys it is fitted
to afford You, even here ; would you rife
to a ftate of perfection and happinefs here-
after ? Then, be perfuaded to follow after
Cbarity\ : and improve all the means of
grace for Your advancement in it.

* See the next verfe to my text. f Jo. »iii.
34. and xiv. 12. and Gal. vi. 2, Ji Cor. xiv. 1.

And

[■6+]

And, as Charity is a Principle of an ac-
tive nature, and one of the bell methods of
improving it is by exercifing it ; and where
it prevails in the Soul, it cannot lie dead
and unaclive ; but if we do not exercife it,
upon proper occafions, our pretences to it
are falfe and vain ; let us be careful to ex-
ercife Love and Charity upon all proper oc-
cafions. And, the exercife of it in a way
of beneficence to our fellow-creatures in
diftrefs and want, is a fpecial proof of the
fincerity of our Love and Goodnefs ; and
is an exercife of our Charity, which Chris-
tianity r as You have feen, lays a fpecial
ftrefs upon.

The cafe of fuch as are early left defti-
tute of the help of thofe to whofe care they
are by nature moft immediately committed,
has certainly a fpecial claim to the compaf-
fion of humane and tender hearts : and there
can hardly be any kind office which Na-
ture itfelf more prompts us to, or which
affords more inviting profpecls to allure us
to it j than contributing to the training up
of poor Young ones, to a capacitv not
only of fubfrfting comfortably themfelves,
but alfo of being ufeful Members of So-
ciety. And, can there be a more proper
imitation of our Heavenly Father ; an ami-
able part of whofe character it is, that He
is the Father and helper of the Fatherlefs,
and the deftitute .?

It

[ >65 1

It is fuch an exercife of Your Charity
and Bounty, I am now particularly pleading
for. I crave Your liberal contribution to
a Charity-School; where feveral poor
and Girls are brought up in the knowledge
of thofe things that belong to their Eternal
Happinefsj and alfo trained up to a capa-
city or" providing for themfelves, and being
ufeful in the world : and where more yet
may have thefe advantages through Your
liry.

Such an exercife of Your Charity is a
fpccial way of Homuring the Lord, and do-
ing good to men, with your Sub/lance* : as
what is expended this way, is not only em-
ployed for providing early for the bodily ne-
cefiities of thofe who otherwife might be
in a very heiplefa condition, and putting
them in a way of getting a Living honeftly
and ufefully ; but is alfo laid out for form-
ing their minds to true Gcodnefs and the
feveral Virtues of Piety, Gratitude, Equity,
Truth, Humility, and the like, which are fo
many branches and exercifes of it; forming
them thus, while there is the advantage of a
natural kindnefs and tendernefs of temper to
work upon, and to confpire with the prin-
ciples, of Reafon and Religion which may
5 -cd to improve it into a fettled
id prevailing difpoiition, a Rational and

* Prov. iii. 9,

Religion

[.66]
Religious Principle, in the Soul ; while the
Natural Senfe of Goodnefs is yet in a great
meafure undebauched, and good inftrucli-
ons and examples may in fome meafure
take the fcart of vicious habits and inclina-
tions.

When Charity-Schools are carefully em-
ployed to fuch a purpofe as this ; I cannot
fee how any companionate and confiderate
Heart can call in queftion the ufefulnefs of
them : when by means of fuch an inftitu-
tion, thofe who have the benefit of it would
be fo far from being fpoiled for any ufeful
fervice or work ; that, being (by the blefs-
ing of God) trained up to Goodnefs, Ho-
nefty, Humility and Self-denial, they might
be the better difpofed both to fubmit willing-
ly to the loweft ftation of life Providence
might offer for their fupport -y and to per-
form all the duties of it honeftly and faith-
fully, from an inward principle of good-
nefs.

This is indeed the main thing in the edu-
cation of youth : that they be train'd up as
reafonable and fecial creatures, ?nd asChrif-
tians, to that temper and difpofition which
is their chief perfection and accomplifhment
as fuch. Other parts of Education, with-
out this, may render them as capable of
doing ill, as of doing good; of be;ng hurt-
ful, as of beiiig ufeful : but this, fo far as,
by the bleffing of God (which we have

ground

[ '67 ]

ground to eKpeiSt on fuch laudable endea-
vours) 'tis fuccekful ; mult make them really
good and ufeful, in every ftation and rela-
tion of life. And the moft beautiful plan of
the Education of Youth might, I apprehend,
be form'd on the view I have been giving;
of what is of greateft importance in Chrif-
tianity ; and of greateft confequence to our
Perfection and Happinefs, as reafonable and
focial creatures : by confidering the training
of them up to Univerfal Love and Good-
nefs, and to the exercife of it, as the main
end and purpofe of fuch an Education ;
and the other parts of institution as fub-
fervient, either to the promoting of this
difpofition ; or to the qualifying 'of them
for the various exercifes of it, in the feve-
ral ftations of life their circumftances and
capacities may lead them, or their Friends,
to have in view.

And, in this refpe£t, methinks, an Edu-
cation upon a Charitable foundation may
be reckon'd to have fome peculiar advan-
tages : as the kindnefs of thofe who have
the chief care of it, may be naturally fup-
pofed to partake more of a rational and
wifely conducted principle of goodnefs ;
than that inftinft of tendernefs in natural
Parents, which is ready oft-times to dege-
nerate into an irregular and ungoverned
fondnefs ; and, inftead of checking the
early fproutings of Vice in Children, is

too

['63]
too apt to indulge and nurfe up in them
Peevilhnefs, Wilfulnefs, Seliifhnefs, Fret-
fulnefs and Refentment, and the like un-
focial Pailions : the dire effects of which
afterwards, I am perfuaded, would be lei's
lamentably confpicuous than they com-
monly are ; were it not for fuch an early
indulgence.

Now, for this main part of Education I
am fpeaking of -, it is not enough that Young
ones be led to a juft underftanding of the
great principles and precepts of Religion
and Chriilianity, in fuch a way as is moff.
fuited to their Capacities : but alio great pains
mufr. be taken to form their tender Minds
to the love of Goodnefs. All advantages
afforded by their tempers and capacities,
mufr. be fludied, and laid hold on : and all
methods, moft adapted to thefe, muft be
taken ; to inftii into them an early fenfe of
Goodnefs, and draw them to the Love of
it : to initil into them a fenfe of what they
owe to a Perfectly-Good God, and a Com-
panionate Saviour ; to their Native Coun-
try, our Happy Conftitution, and the Au-
fpicious Government of our Gracious So-
vereign ; to their Parents, Matters, InfTruc-
tors, and Benefactors ; and to ail their Fel-
low-Creatures.

And here give me leave to fpeak my
mind freely. I cannot but wifh that more
of that time, and care, and expence, which

is

[,69]

is fometimes employed in teaching Children
educated upon Charity fuch pieces of in-
struction as are neither requifite to lead
them to the knowledge of the way to Eter-
nal Life, nor to fit them for fuch fervices in
a prefent life as the publick good may re-
quire they lhould be employed in ; were
laid out in forming their Minds, after the
manner I have been fpeaking of: and alfo
in employing their hands, and training them
up to labour in work fuited to their capa-
cities and flrength ; that thus being inured
and accuftomed to labour, they might both
be rendered more capable of it, and more
ready to undertake it. This is, in a great
meafure, done in the School I am now
pleading for Your Charitable help to ; and
the Managers of it, I'm inform'd, are
inclined to do it more : but the beginnings
of fuch an attempt require Liberal Contri-
butions j which, therefore, I hope Your
Charitable Regard to fo good a defign, will
prompt You to give on this occafion.

But, I would gladly addrefs fome part of
the application of what I have been dif-
courfing on to the Young Ones that attend
here *.

* The Charity-Children.

Ct « My

[i70]

<4 My dear Children, part of the rifing
4 Hopes of Your Country, and of the
c Church of God ; what a fine Temper is
4 it that the Gofpel would form You to !
4 what happy Creatures would You be,
' here and hereafter, were you fuch as
c Chrift would have you to be !

cc Let me addrefs myfelf to Your Good-
e nature, my little Children : let me afk
4 you, Did You never do a good turn to

* any of your neighbours ? and was it not

* a great pleafure to you to do it ? Have
4 You not ibmetimes (ecn your neigh-
4 bours hurt or in pain ? and did it not
' give you pain to fee it ? Did You not
4 help them, then ; or endeavour to help
4 them ? and did You net find great joy

* within You in doing it ? On the other
4 hand, let me afk You ; Have You not
4 fometimes been very angry at fome of
4 Your neighbours, or ftiff and ill-natured ?
4 and was it not a great pain to You ? did
4 You not find yourfelves very uneafy
4 within ? and, when You got the revenge
4 You defir'd, were You not angry and
4 fretful with Yourfelves again for that ?
4 Believe me, it will always be fo ; You'll
c. always be tofs'd from one uneafinefs to
4 another, while thefe ill humours and
4 pailions prevail in You. But, if You
4 be good, and kind, and grateful ; and

** love God and Chrift, who are perfectly

M good

C'7« J

u good and kind ; You'll be happy, and
" have peace and joy in Your minds, which
* no man can take from You.

" If You begin early now, to hate, and
" guard againft all ill humours ; and to
u cherifh in Yourfelves a good, and kind,
<c and thankful temper ; what will it be
M when You come to be Men and Wo-
** men, and to know better how to refufe
<c evil and chufe good ? to be, then, grate -
cc ful to God that made You, and performs
" all things for You ; thankful to Chrift,
<c who died to fave You ; kind and loving
*' to all about You ; doing all the good
g| You can ; and doing to others as You
" would have them do to You, if You
" were in their place ? what fatisfactions
m will all this afford You ! what peace and
<c joy in your own minds will it give You,
w to find Yourfelves right and well within ;
" to fee others about You the better for
*c You; to have every body Love You,
" and blefs You ; to have the great and
" good God, and Chrift Your Saviour and
" Judge, Approve of You !

" Think, Children, what gratitude You
" owe to Your Parents ; who have taken
" a tender care of You, when You were
" very troublefome and very helplefs; or
" think, what thanks You owe to thofe
*' who have taken You up, when, perhaps,
Q.2 . w Your

[ 172]
M Your Fathers and Mothers forfook You>
w or You were early deprived of them ;
4i or, it may be, they could only exprefs
*c their love by fhedding tears of compaf-
" fion over You, and bewailing their own
" unhappinefs in being the inftruments of
u bringing You into the world to want and
" calamity : what do You owe to thofe
" who have then taken care of You, as if
*' You had been their own Children ? If
<c You have a jufl fenfe of this, it will be
*' natural for You to think, what can You
" do for them who have leen Jo kind to You ;
ic and to have even fome regret within
a You, that you can do nothing but love
" and thank them. But I'll tell You, for
u Your comfort, You can do a great deal
" for them ; without any trouble or expence
*c to Yourfelves ; nay, to Your own great
*c advantage : You can give them one of
" the chief jovs of a generous mind ; by
" letting them ice You the Better for their
*c care of You : this will make them think
<; all their care and expence well -befto wed;
M and will encourage others to contribute
<c liberally for Your benefit, and for the
*c benefit of others in like circumftances
" with You.

" But, if You owe fo much to them ;
" what do You owe to that God who
" made You, and preferves You, and gives
" You all good Things, and has provided

« a

C ^73 ]

<c a Heaven for You ? to God the Father
" of Mercies, who puts it into the Hearts
" of men to be kind to You ; and to whofe
" good and wife Providence it is owing
" that their kindnefs can do You any good,
<c that their hearts can command their hands
" to help You, that they have food, to
" give You, and raiment to put on You !
" What do you owe to Jefus Chrift, the
" companionate Lover and Saviour of Man-
<c kind ? who, when You were funk into
" ruin, has not only fliewn You the way
w of Salvation and Happinefs, but died to
" bring You to it !

" Let thefe things, my dear Children,
u make an early impreffion upon Your
" minds. 'Tis impoffible for me to exprefs
<c what a fource of Joy and Satisfaction
" throughout your whole life it will be to
" You, to remember Your Creator and Re-
u deemer in the days of Your Youth : to
" begin early to delight You rfelves in God ;
" and to love and rejoice in Chrift Jefus,
" the beft Friend You ever had in the
" world, though an unfeen one^ to be good
u and kind, and thankful, and ferviceable,
<c and obliging, and forward to do all the
" good you can to every body.

" None of you knows how foon You

" may die: and then, there is an end of

*c Your time to fit Yourfelves for Heaven ;

*< where love and goodnefs reign, and where

d3 " no

[174 3
" no unclean thing can enter. But if Yo»
" were to live ever fo long ; what joys do
" You lofe, and what troubles and dangers
44 do You expofe yourfelves to, fo long as
44 You delay minding the concerns of Your
44 Souls ; even tho' You could be fure of
44 faving them at lafl!

44 Believe it ; You have Your Hearts
44 now at a great advantage, in the fpring
44 and dawn of life. Any ill humours You
44 find in Yourfelves will be much harder
<4 to overcome, if you let them grow, than
44 they are now : Love and thankfulnefs to
44 God and man, kindnefs and all goodnefs,
*c will eafily grow in You ; if You'll be
44 at fome pains about them now, while
44 Your Hearts are tender.

M Therefore, give Your young and ten-
*' der Hearts to Chrift Jefus, before Sin
44 and the World get fatter hold of them.
44 Go to Your knees, and beg of God
44 grace to form Your hearts according to
44 Chrift's inftru&ions. Read carefully
" Your Bibles ; thofe parts efpecially which
44 You can beft underftand ; the book of
" Proverbs, the Hiftory of our blefled Sa-
*' viour, His inftrudrions, and particularly
" his excellent Sermon upon the Mount :
4< think well on what You read ; mind it,
44 and obferve it \ and beg God to help
M You to follow and obey it. To his Fa -
44 therly care, and his blefling on the means

44 of

C'7S]
" of your education, I heartily recom-
« mend You."

To conclude this long difcourfe. Let us
not only, now, my Brethren, exercife
Love and Charity ; but let us be careful to
exercife it upon all proper occafions ; and
endeavour more and more to advance and
improve in that Noble and God-like difpo-
fition.

Let us, as we have opportunity, do good
unto all men, efpecially to thofe of the
houfhold of Faith ; and let us not be weary
of well-doing j for in due time we mail
reap, if we faint not. Let us encreafe and
abound in the fuperlative Love of God, the
Perfection of Goodnefs and Beauty ; and
in love to one another, and to all men.
Let us often and much employ our minds
in beholding and contemplating the Glory
of divine love and goodnefs, efpecially as it
is difcovered to us in Chrift Jefus ; that our
Souls may be captivated by the view of it ;
and we may experience more and more of
its transforming power, changing us into
the fame image from glory to glory, even
as by the Spirit of the Lord.

Thus (hall we enjoy a conftant encreafe
of the Joys'and triumphs of Love reigning
within us : thus fhall we have the pleafure
of beholding more and more of the benign
influences, and happy effects of it, round
4 about

about us : and thus (hall we make further
and further advances towards that flate of
Perfection, Glory and Blifs ; where other,
now-fhining, qualities and endowments
(hall ceafe ; but Love and Goodnefs in
Perfe&ion (hall for ever reign.

toe

the certain and unchangeable "Difference
betwixt Moral Good and Evil.

SERMON

Preached before the

Societies for Reformation of

MANNERS,

A T

SALTERS-HALL;

O N
Monday the 3d of JULY, 1732*

Publifhed at their Requeft.

By WILLIAM WISHART,D.D.
The Second Edition corre&ecL

[ 179 ]

Isaiah v. 20.

JVo unto them that call Evil Good, and Good
Evil ; that put Darknefs for Light, and
Light for Darknefs ; that put Bitter for
Sweety and Sweet for Bitter,

IT is too obvious to every one, how much
vice and wickednefs, of all forts, abound
among us. This general corruption of
manners is, no doubt, in a great meafure to
be imputed to wretched miftakes and pre-
judices. Thofe lufts by which Sinners are
drawn away and enticed, muft be exceed-
ingly ftrengthen'd by a depraved way of
thinking ; by confounding virtue with vice,
or covering over vices with the appearance
of commendable qualities : the influence of
Principle, being thus added to the force of
Inclination.

However, therefore, unable we may be to
remedy other fources of vice ; we may, at
leaft, do fomething towards the amendment
of Sinners -, if we can effectually convince
them, " that there is a fix'd and unchange-
" able difference betwixt moral Good and
*c Evil : that virtue has a natural tendency
ft to the happinefs and welfare, vice to the
" hurt and ruin^ of human fociety, and of
r. particular perfons."

[ i8» ]
If by fuch conclufions, juftly drawn from
evident principles, we cannot effectually re-
concile the hearts of finners to the com-
mands of God, and to the yoke of the Re-
deemer j we may yet mow, that the preju-
dices they entertain, againft the Divine Go-
vernment as heavy and tyrannical, againft
the Laws of God as arbitrary impofitions,
againft the yoke of the Redeemer as a griev-
ous burden, are altogether groundlefs : fee-
ing thofe things which God requires of us,
and which the Love of Jefus recommends,
are in their own nature good ; even tho*
they were not enforced by fuch additional
and engaging obligations.

Hence, alio, it will plainly follow ; that
they who ft and up againft evil doers, and
join together in ufing their beft endeavours
for promoting a Reformation of manners,
are moil ufefully and laudably imployed :
their endeavours, fo far as they are influen-
ced by fincere and well-conducted aims at
this valuable purpofe, are exceeding benefi-
cial to human Society ; and may be fo even
to Sinners themfelves.

For which reafons, being call'd to preach
before the Societies for Reformation of Man-
ners ; I could not think of any more proper
fubjec~t for me to infift upon, than the efta-
blifhment of that principle, which both con-
tains the beft justification of their defign,
and is the foundation of the moft proper ar-
f guments

[ i8i ]

gumcnts to perfuade Sinners themfelves to
comply with it : namely, " that there is a
c* natural and unalterable difference betwixt
" Moral Good and Evil ; even fetting afidc
" the confideration of ail Laws, euher hu-
*6 man or divine."

An attempt of this nature is the more re-
quifite ; becaufe there have arifen in thele
latter days/coffers walking after their ownlujls;
revivers of the fchemes and cavils of the an-
cient Scepticks, and worft fort of Epicure-
ans : a fet of men who, not fatisfy'd with
attacking the principles of revealed Religi-
on and Chriftianity, have fet themfelves to
oppofe the common principles of natural Re-
ligion itfelf, acknowledged even by Hea-
thens ; nay, have endeavoured in a bold,
and at the fame time a fhrewd and artful,
manner to overturn the difference betwixt
'moral Good and Evil, to confound Virtue
with Vice.

To fuch as thefe may the character and
denunciation in my text by juftly applied.
Wo to them, &c.

Where, by the comparifon that is hinted
betwixt thofe who, in life and manners, call
evil good, and good evil ; and thofe who put
darknefsfor light, he. it is plainly intimated,

" That the difference betwixt good and
*< evil in life and manners, is in itfelf as
N fix'd and certain ; as the difference be-
to twixt light and darknefs, a bitter and
R " fweet

[ 1*2 ]

«f tweet tafte: the one no more depends upon
t< the meer will and pleafure of any, than
" the other." '

This Principle I am now to endeavour,
by divine aid, to illuftrate. And that I may
fet the evidence of it before you in the clear-
eft manner I can ; let us endeavour to fix
the meaning they can be fuppofed to have,
who deny or call in queftion the natural dif-
ference betwixt' good and evil in the man-
ners of men. It cannot, iure-ly, be to affert,
« that there is no difference at all, m the
« nature of things, betwixt one kind of tem-
« per and behaviour and another :" forfome
difference betwixt thefe evidently anfes from
the obvious and undeniable difference be-
twixt the obje&s of fenfe themfelves. 'Tis
certainly obvious, that, if pleafure and pain
are naturally and unalterably different, the
adions which caufe the one and thofe that
caufe the ether, together with the dilpoh
tions and affections from which iuch action
naturally flow, muft have as nx'd and un
changeable a difference betwixt them : it
life and death, if health and iicknefs, are in
their own nature different things ; fare,
wounding and healing, killing and preserv-
ing life, muft be as different adions ; love
and hatred as different affe&ions.

To denv fuch things as thefe, can fcarce
be fuppofed to be the meaning even of thole
who call in queftion the difference betwixt

s
un-

t rfj J

moral Good and Evil : but their intend©:?.
I iiippofe, mull be to maintain ; " that there
V is no juc b natural difference betwixt thefe
" evidently different kinds of affections and
" actions, as that the one can be call'd good,
" and the other evil; in tiny other fenie, than
M as the one is obedience to the Lavjs of tome
** fuperior, the Giber a tranfgreffmi of them.''

But, let us fee again, what can be the
meaning of this. Is it, " that it is in itCdf
•5 indifferent, with refpefr. to others, what
*f way we are affected, or behave towards
<c them ? or is it that it is indifferent to a
*c marisflf how he is affecled, or behaves
<c towards his neighbours and the publick?"

But, certainly, it cannot, with any face
of probability, be maintained ; that one kind
of temper and behaviour is not in its own na-
ture goody and another /'//, towards our neigh-
bours and feciety. Can it be faid to be in-
different to our neighbours, whether we do
them good or ill ; love them, or hate them ?
indifferent to fociety, whether we be well or
ill- affected to its intc-refts \ whether we be-
have towards it, as a good or an ill affection
directs ? This, fure, is too plain a cafe ta
admit of any difpute.

The main ftrength, therefore, of thofe
who deny the natural difference betwixt
moral Good and Evil, if they can be fup-
pofed to have any, muff be reckoned to lie
here.

R 2 " Allow-.

[ 184 ]

" Allowing that different actions and af-
" fections of ours have a different ten-
*c dency to the good or hurt of others, or of
" fociety ; yet, what is that to us ? How
cc are we obliged to confult the good of
<c others, and of the publick ; or to refrain
" from doing them hurt, if we can compafs
" our own private advantage that way ?"

In life and practice it is very obvious, that
the ftrongeft oppofltion to fuch a conftant
exercife of kind affections, as is moft bene-
ficial to others and fociety, arifcs from an'
apprehended Sclf-intereft interfering with
them ; from an apprehenfion that in acting
otherwife, we confult our own good, and en-
joy our private advantage, however others
may fuffer by it.

It is, therefore, of the greatefr. importance
in this argument, to mow,

That it is not indifferent to ourfehves how
we are affected, or how we behave towards
others and the publick ; but the fame tem-
per and conduct which is bcflfor them, is like-
wife heft for ourfehes, and moft conducive
to our true happinefs and enjoyment. For
which purpofe let us confider,

I. To what temper and conduct: fome
Natural Affections of our own hearts would*
lead us.

II. What temper and conduct our own-
mines, en a deliberate view, approve of :•
and in firle, III. What

[ i8s 1
III. What temper and conduct, in the
whole, is moft conducive to our trueft and
greateft enjoyment.

I. Let us confider what temper and con-
duct, fome Natural affections of our own
hearts would lead us to.

Let us reflect on the pain we naturally
feel at the very firft, in beholding any fel-
low-creature in great diftrefs ; the joy we
naturally conceive in beholding others hap-
py ; the inclination we find in ourfelves oft-
times to afford help to others, when occa-
fion offers ; the fen(c of gratitude we natu*
rally feel on our firft receiving a coniidera-
bie obligation : let us reflect on what we
may have felt or obferved, of the Natural
Affection of Parents towards their Off-
fpring, efpecially in their moft tender and
helplefs, which at the fame time is their moft
trouble-fome, condition. Are not all theie
evident fymptoms of (ome goo d- will io> others,
natural to our frame ?

Some there may be, indeed, who, by ha-
bitually abandoning themfelves to the go-
vernment of fome violent paffions or narrow
felfifhnefs, have fuoprefs'd, in a great mea-
fure, all fuch focial feeling in themfelves ;
and 'tis no wonder if fuch as thefe be ajham'd
to own any movements of the heart to be
natural, v/hich they are willing, and even at
pains, to diveft themfelves of ; ami -afverfe

R 3 »

[ 186 1

to 'allow of any greater portion of kindnefs
and goodnefs among men, than they care to-
cherifh in themfelves. But what mould in-
duce others, who are under no fuch byafs,
to belye their own hearts ; and explain away
their mod: natural affections, by refolving
them into a train of reflections they are not
confcious to themfelves of when they feel
them ? unlefs it be an unaccountable fond-
net's for an hvpotheiis, which is liked for its
fancied eafinefs, being imagin'd a pretty
knack of rcfolving all the movements of the
human heart into one fingle principle : for
fuch is the tale of fome modern Philoso-
phers : " When we fee others happy, or in
" pain, we immediately imagine the cafe
" our own; and tranfporting ourfelves by
<c a fort of imperceptible magick into their
" circumftances, 'tis for ourfelves meerly
M we feel the joy or pain, which we flatter
ff ourfelves arifes from a concern for others :
" Parents conhder their young ones as parts
<s of themfelves (no doubt, the brute crea^
tures do fo too !) " and fo their affection
" for them, and concern about them, is a
<c mere exercife of felf-love." Curious Phi-
k>fophy ! might thefe ingenious Gentlemen
be but allowed the uncommon privilege of
coining Natural-Hiilory ; but if not,

I may appeal to every one, whether the
fenfe of joy he has in beholding others hap-
py, or his fympathizing pain in viewing their

diilreiTes,

[ '87 ]
diltrelTes, are not frequently obferved to anfe
as immediately in his heart, upon difcernins:
the iymptoms of their happinefs or diftrefs -v
as any other affection arifes immediately,'
upon its proper object, being prefented to
us ? Whether the fenfe of joy or grief, by
way of fympathy, is not oft-times evidently
perceived to prevent any reflection on his
own cafe ; and even to dwell for fome time
upon the mind, before it is heighten'd by
fuch a reflexion, as that the cafe of the per-
fon we fee in joy or pain might be our own ?
And, how mould the imagination, that the
cafe of the affiicfed perfon may be our own?
when we know it is not, give us any con-
cern for another ; efpecially fuch a concern
as we don't feek to get rid of, but by re-
moving the calamity of another that rais'd
it .: What mould hinder us, after the hrft
uneafinefs fuppofed to arife from the ima-
gination of the cafe being our own was over,
inftead of feeling any fympathizing pain in
another's calamity, from ufing the view of
it rather to give aa acceffion to our joy, that
the cafe is otherwife with us ? We may, in-
deed, find ourfelves obliged fometimes to
fuppofe ourfelves in the cafe of the afflicted,
in order to give us a more lively fenfe of
what he feels, and how heavy the diftaefs
lies upon him : but, certainly, it will not
follow from this ; that a fympathy, which
requires no more to raife it than, a full fenfe

of

[ i38 ]

of another's diftrefs, is a concern rather For
ourfehes than for him. Again : does not
the inclination to afford heip to others, ex-
ert itfelf fometimes as immediately, upon
occasions for it prefenting themfelves ; as
any ether of our meft natural appetites and
inclinations t Is it not a moil natural move-
ment cf the heart, in all difintereiled cafes ?
Nay, is it not often felt to overcome an ap-
prehended felf-intereft -, and make us forget
a concern for ourfelves ; particularly on oc-
cafions of fudden danger to others ? In fine,
is not the natural affection of parents to-
wards their children oft-times felt and feen
to prevent reafon and out-run deliberation ?
Is it not frequently exercifed in the ftrongeft
and moll: tender manner, without the leaft
thought of their children being parts of them-
felves ?

JTis ffrange to obferve what pains fome
are at- to refolve every affection of the hu-
man heart into, either a ram and hafty, or
a cool and deliberate, Selfifhnefs : nor can
I think it would be any thing more abfurd
and unaccountable, if one mould take it in
his head to refolve our Self-love into Social
affection. Sure I am, that oft-times the re-
lifh of thefe enjovments, which arereckon'd
moft to belong to private fatisfacTtion and to
be fought out of meer feif-love, arifes more
from fomething of a focial fenfe, and fome
reference to others either real or imagjn'd

fharers

f 189 ]

fh.ircrs in them ; than from any thine; elfe :
and the greffeff trefpaffes againff the general
welfare of human fociety, and thofe crimes
that are moff hurtful to particular perfons,.
will be found commonly owing more to a
narrow and mifguided fecial affection, an
attachment to the intereft of fome particular
Society with which a man is connected, ei-
ther by his circumftances or by choice ; than
to meer felf-intereft. And who is there that
would not gain any advantage to himfelf,
rather without than with the hurt of any
other; if he thought it might as certainly
and eafily be compafs'd either way ; and was
equally free from any apprehenfion of dan-
ger to himfelf, in either cafe ?

Now let us coniider what is the evident
natural tendency of thofe kind Affections,
of which fuch plain fymptoms are to- be dif-
cerned in our own hearts : whither would
they lead us ; if they were not check'd by
other paiTions arifing from-, or eheriih'd by,
apprehenfions of Intereft r And, feeing the
good and welfare of others is the immediate-
and direSf objeel; of theie affections ; their
natural bent, unlefs by feme foreign influ-
ence reftrain'dy muff be after the highefl
pitch and greateft extent of that ga&d : Love
worheih no ill to one's neighbour 5 but muff
prompt us to do all rhe good we can ; arid
lead us to a hearty good-will to all man-
kind, nay to the whole fyllem of rational-
Beings :.

C *9° I

Beings ; and a good affection to an univer-
fal Adminiftration, by which we conceive
the general happinefs is fecured. 'Tis in-
deed of the nature of this kind Affection, as
appears by feveral natural fymptoms of it,
that it be more particularly exercifed to-
wards thofe to whom we have fpeciai op-
portunities of doing good, thofc with whom,
we are join'd by peculiar ties : and this is.
very agreeable to the uniyerfa-1 extent of it ;
for it is by being kind more particularly to-
thefriy that every one moil; directly contri-
butes, in his place, to the general welfare -T
provided always that this fpeciai- kindneis be
exercifed agreeably to an univerfal good-
will, and no peculiar ties make us forget
the common ties of humanity*

From what has been faid on this argu-
ment, we may conclude, that we gratify a
natural inclination of cur hearts, in doing
good to others', as well as in doing well for
ourjehes : that we run crofs to a ffatural'
bent of our hearts, in neglecting to do good,
or in doing hurt to others ; as well as In
neglecting what belongs to our own welfare,
or doing harm to ourfelves. Which of
thefe two Affections, Self-love or Benevo-
lence, 'tis belt for us to gratify ; need not
be a queition, unlefs they are inconfiftent
and come in competition : nor is there, in
reality, any place for it ; if thefe two Af-
fections, conducted byjufl views of what

belongs

r '91 ]

Wongs to our own and other men's wet-
fare, are perfectly harmonious, and are beft
gratified together. And whether this is not
really the cafe, may afterwards appear. But,
let us now confider,

II. What temper and conduct our own
minds, on a deliberate view, approve.

In like manner, as no fooner the Eye
opens and turns upon certain figures, but
they pleafe as beautiful ; fo, the eye of the
Mind no fooner opens upon, or is prefented
with the view of, certain actions and the
fymptoms of certain affections ; but we ap-
prove of one kind, as fair and amiable ;
condemn another, as foul and deform 'd.
The good and kind, the generous and grate-
ful, the pious and devout part (efpecially
where the devotion partakes moftly of love
and relignation to the perfection of good-
nefs and wifdom) is always approv'd ; and
the contrary condemn'd.

The good character may indeed have the
appearance of its contrary fo artfully caft on
it, that the mind may be mifled to condemn
it ; and the bad one may be fo difguifed
with the appearance of goodnefs, that the
mind may be drawn to approve it : and 'tis
only this way that the judgment of the mind
can be milled ; tho' by intereft, or the force
of paffon, or habit, a man may be led to
act contrary to the judgment of his mind.

But

[IQ2]

But goodnefs, or the mew of it, always
gains the approbation of the mind, ap-
pears amiable, and is view'd with pleafure :
and nothing elfe can render a character
amiable.

No circumstances of diftrefs can deface
the beauty and amiablenefs of that fair and
engaging character in which Goodnefs is the
prevailing quality : on the contrary, the
beauty of Virtue fupports itfelf under a
cloud ; nay, fhines with a peculiar luftre
amidft furrounding calamities. There can-
not be on earth a more engaging fight, than
to behold a good man, fteddily keeping up
to that character amidft the greateft dif-
trefles ; maintaining a noble ftruggle with
adverfe occurrences ; and holding on his
well-chofen courfe, amidft the hardeft try*
als ! How natural is it to be intercfted in
fuch a character ; and fhare in all his fuffer-
ings ! Yet, tho' we could wifh him more
profperous, we would not have him fo at
the expence of forgoing one tittle of his fted-
dy virtue ; but would rather fee him as he
is, than in a more ealy condition with fuch
a lofs to his character. On the other hand,
is not fuccefsful villany always beheld with
abhorrence and indignation ?

Suppofe we neither receive, nor expect,

the leaft benefit from the exercife of the

good man's virtue 3 ftill we behold it with

approbation : fuch amiable characters pleafe,

2 not

[ '93]
not only when feen in life, and in our own
time ; but even when barely reprefented to
the fancy ; or read of, as having appeared
long ago, and in remote corners of the
world. Nay, our having received the great-
er!: benefits, will not make the character of
him who beftows them appear amiable, un-
lefs as it gives us a view of goodnefs in his
nature and difpofition, exciting him to this
beneficence ; if otherwife, and we know
that he beftows thefe benefits from fome fi-
nifter principle, or out of mere regard to
felf-intereft, we fhall not ejleem him, even
while we thank him. Nor will our receiving
the greateft hurt, make the character of him
who produces it appear odious, unlefs the
mifchief he does appears to us to proceed
from hatred, or fome paflion contrary to
goodnefs. Nor would our being coniider-
able gainers by a man's wickednefs and
knavery, hinder us from condemning the ill
character : 'tis a common faying in fuch
cafes, that people love the treafon, hut hate
the traitor ; but the real fact would be more
exactly exprefVd by faying, that they love
the fruits of the treafon, but hate the treafon
itfeif; feeing 'tis for no other reafon they
hate the traitor.

Goodnefs is always amiable, according
to the degree and prevalency of it in any
character. 'Tis therefore in the higheft de-
gree amiable, in its ntmoft perfection : nor
S can

[i94]
can we imagine a greater perfection of beau-
ty and a more proper objecl: of the highefr.
delight, than " a Being, in whom perfect
" and unalterable goodnefs is join'd with
** Almighty Power and unbounded Wif-
*c dom, Eternity, and Omniprefence ; who
<c is the fair and unfpotted Original and
" Pattern of Goodnefs ; and the Fountain
" of all good." So that the higheji Love of
God is the proper and natural exercife of
this principle, the Love of Goodnefs.

This fenfe of the beauty and amiablenefs
of Goodnefs muft particularly prompt us to
purfue what is thus fair and amiable in our-
felves ; and avoid what is ugly and odious.
This fenfe of Beauty and Deformity in life
and manners, as it has a particular refpeft
to our own affections and actions, is com-
monly callM Conscience : for, at the fame
time that we -are confcious to ourfelves of
what paffes in our minds and what we do,
and naturally have fome remembrance of it
and reflexion upon it afterwards ; this con-
icioufnefs and review naturally prefents to us
our temper and actions, under an agreeable
or odious appearance. This fenfe of beauty
and deformity in our own affections and
actions, fecretly admonifhes us what to do,
and what to avoid ; and therefore was by
the noble Ancients confidered as an inward
Monitor', and reprefented as the Governing
Principle in our frame : and 'tis with refpetf

u

r '95 j

to this Inward Monitor, that the great
Apoftle of the Gentiles fays, Rom. ii. 14,
1 v that, the Gentiles which have not the
Law, do by Nature the things contained in
the Law '> and thefe having not the Laiv, are
a Law unto the?nf elves : which Jhew the work
cf the Law written in their hearts ; their con-
fciences alfo bearing witnefs, a fid their thoughts
the mean while accufing, or elfe excujing one
another. Thus has the Wife and Good
Author of our frame given us more immedi-
ate notices what to do and avoid ; than thofe
that are got by deductions of Reafo.n, by
maxims and rules form'd as the refult of a
long train of argument : and hence it is,
that many men's firft thoughts are their befr,
in thefe matters ; thofe dictates of their con-
fciences which prevent a deliberate enquiry,
are oft-times more juft than thole concluii-
ons that are the refult of a deliberation* on
which appetite or miftaken intereil have a
great influence. And Conlcience not only
dictates to us what to do cr avoid ; but
prompts us to what is Good, and reftrains
us from what is Evil ; and makes continual
efforts to govern and direct our conduct:
'tis a plain and obvious indication of this
Effort of Confcience ; that it naturally in-
terpofes its judgment, without our letting
ourfclveg deliberately to confult it ; nor will
it fiiffer us to act contrary to its dictates,
without checking and reproving us> and
S 2 ren-

[i96]

rendering us uneafy ; till, by repeated and
even violent ftruggles with it, and a cuftom
of disregarding it, Men ftifle and fupprefs
thofe checks ; and, even thus, the moll
abandon'd are not able to filence it altoge-
ther.

From all this, 'tis evident, that we aft
contrary to our own Senfe of things, and
render ourfelves deform'd and odious to our-
felves ; when we act contrary to the bent of
univerfal Benevolence, or of Love and re-
signation to the Deity. Let us now fee,

III. How the matter ftands with refpect
to our Intereit, rightly underftood ; and
whether that would not likewife lead us to
the fame Temper and Conduct which kind
affections prompt us to, and which our
minds approve as fair and amiable? Whe-
ther the moft extenfive Goodnefs, and Self-
love conducted by juft views of our beft en-
joyment, are not perfectly harmonious ;
and 'tis only the report of deceitful fpies that
can raife a difference, or 4iffenfion, betwixt
them.

However forward many are to make their
eftimate of happinefs from the vifible afflu-
ence of outward means of the gratification
of Senfe and Appetite ; yet this way of
reckoning is no lefs falfe, than 'tis com-
monly unfavourable to Virtue. Methinks
a very eafy reflection on our own frame, or

even

C'97]
even a flight attention to our experience,
might fufflce to convince us ; that our hap-
pinefs depends far more on the temper of
our minds, and what we or* ourfelves, than
on our outward poiTeilions and what we
have; and our greateft and moil {teddy joys
arife rather from our inward Affections,
than from the greater! abundance of outward,
things : and pray, of what worth to us, is
the largeft pojjejjion of outward things ; but
according to the inward enjoyment they af-
ford us ? Eut the foundation of any inward
enjoyment mufl be laid in the temper of the
Mind itfelf : a Mind ruffled and diicompofed
will mar our pleafure of any fort-; and ren-
der us uncapable of any enjoyment, had we
ever fo great an affluence of the outward
means of that enjoyment.

It may, perhaps, on a fuperncial view of
the matter, be thought ; that, as we are
creatures endowed with various paffions and
appetites, our greateft enjoyment muft lie
in the gratifying of them all j or, if we can-
not gratify them ail at once, 'tis beft to fol-
low the fway of any of them that chances
to be uppermeft, without giving ourfelves
the trouble to bring them under any govern-
ment, but permitting their free and uncon-
fin'd courfe, without contyoul ; and they
may be without diilinclion reckon'd happy,
who pleafe themfelves in the gratification of.
any of them; as there is no rule for diftin-
S 3. guilhing.

[198]

guifhing in this cafe, feeing men's faftes of
enjoyment differ. But, the very obvious
observation, " that all our appetites cannot
" be gratified at once; and that the in-
M dulging fome, and to a certain pitch, un-
*' avoidably interferes with the gratifying of
*' others ■" muff lead us to be fenfible of the
necefiity of fome rule in this cafe. For, let
it be allowed that, as no natural pailion was
form'd in vain, they are all to be gratify'd,
as far as they can coniiffently : yet, let taftes
differ as they will, I think it will hardly be
denied by any one, who reflects ever fo little
on his own experience, that the gratifying
of fome appetites and affections affords him
greater fatisfaclion than gratifying others,
which have perhaps been felt equally ffrong,
but in complying with which he has found
himfelf miferably difappointed of the enjoy-
ment he promifed himfelf. This very ob-
fervation muft lead us to this Rule in grati-
fying our Appetites ; that, " if we would
" have any fettled and lafting enjoyment,
*' and have the greateff fatisfaction we can
*' in life, we muff, guard againft indulging
iC any one appetite or pailion, fo as to inter-
" fere with another which will afford us
" greater and more lading enjoyment." To
keep this due Ballance amongft our inward
Affections, muff be the only method for the
happinefs of Life. PaiTion and Appetite are
in themfelves but blind guides 3 and we mail

be

[ i99l
be oft-times and grofsly deceived, if we
judge what is bejt for us, by the meer
itrength of Defire, or Affection. Thofe
natural appetites which lead us after the
things that belong to our private advantage,
are, no doubt, good and ufeful, when con-
ducted by juft views of what belongs to our
welfare ; but if we permit them to fweil to
the utmoft pitch, and take their fulleft
fwing, without any direction or controuf,
they will fruftrate their proper purpofe, with
regard to our own welfare ; and will work
into paflions perfectly unnatural, being fiich
as conduce no more to our private advan-
tage, than to the good of others ; but the
ftronger they grow, will the more effectu-
ally prove inward fources cf perpetual dis-
turbance and diftrefs to us : fo that, in the
hTue, this fancied Liberty will introduce the
moil wretched Slavery.

It would, therefore, be well for us, if,
inftead of imploying our chief care about the
happinefs of life, in enquiring what out-
ward things are left for us (by the rule of
being mofi fuitable to our Appetites) and ea-
gerly purfuing after them ; we beftowed
more of our pains in confidering what ap-
petites and affections were beji for us to che-
rifh in ourfelves \ and would heartily bend
our endeavours to improve thefe in our.
minds, and be more conilantly imployed in
exercifrnff them,

if

[2C0] ^

If there are certain Affections which, in
their own nature and exercife,

(i.) Afford the greateft inward Enjoy-
ment y

(2.) Put us in fpecial circumftances of ad-
vantage, for obtaining the moft consider-
able outward means of fatisfac~t.ion ; and,

(3.) Preferve our minds in that difpofi-
tion, which is requifite to give us a relifh of
any Enjoyment:

If, on the other hand, the impairing of
this temper, or the prevalency of a contrary
one, tends to give us inward pain and dis-
turbance ; and renders us uncapable of en-
joyment, even amidft the greateft affluence
of the outward means of it :

Then, it muft always be our true Inter-
eft, to cherifh and exercife that Difpofition
which is the inward foundation of fteady
Enjoyment ; and to check and cure every
branch of that Difpofition which is the in-
ward fource of woe and difturbance.

Let us then enquire,

(1.) What Affe&ions they are, the ex-
ercife of which affords the greateft inward
Enjoyment. And may I not appeal to all
who have ever felt in themfelves any thing
of the exercife of kind and focial Affections,,
Love, Companion, Generofity or Grati-
tude ; whether the exercife of them is not
naturally accompanied with the greateft De-
light ? They afford an original joy, which

does

[ 201 ]

does not require any preceding pain, to raife
it, or give it a relifh. The pleafure of
thofe paffions which refpect our private ad-
vantage is, in a great meafure, confin'd to
the gratification of them ; they give us pain,
when we cannot gratify them : but, even
when love and companion are unfuccefsful,
ftill we are pleafed to feel them flirring and
prevailing in our hearts : and, even when
tnefe kind affedions lead us through a feries
of anxiety and concern, pity and fympathy,
there is a fecret pleafure attending thofe
difturbances ; we hug and indulge them,
and are unwilling to be deprived of them
any way, but by a Joy arifing from the
Succefs of thofe for whom we were con-
cern'd, or the relief of thofe whom we piti-
ed. Far more are thefe Affections delight-
ful when fuccefsful ; when we actually af-
ford help and fuccour, beftow benefits, and
fpread happinefs around us. The more
large and extenfive the exercife of the kind
affections is ; the greater is the joy accom-
panying it : how great the joy of a gene-
rous and extenfive good Affection to the
univerfal Weal of the whole rational World I
efpecial !y if, from a perfuafion of the care
of an Univerfal Governour, who is perfectly
wife and powerful, as well as good, we are
fatisried that this general happinefs is fe-
cured and taken care of, amidft all changes
and revolutions, and all feeming or partial

and

[ 202 ]
and temporary mixtures of Evil in the prefent
imperfect arid unfinished flate of things :
what joy muft this naturally afford a good
man ? What chearful refignathn muft it in-
fpire, as to every thing that belongs to his
own particular intereft for the prefent,
which is fvvallowed up in the Universal Good,
in which he is fatisfied he {hall find his own
greateft enjoyment ? What delight and joy
does the devout mind :ee]y in contemplating
and adoring the amiable Perfections of God ?
efpecially when thus animated to form his
own mind and conduct more and more after
the Model of that exalted pattern of moral
excellence ! How delightful to view His ex-
tenfive Goodnefs ; to contemplate the Wif-
dom of His conduct ; to coniider one's felf
as a true member and fubject of His king-
dom, and under the care of that Almighty
King ! What delight does the generous
heart feel, in fharing the joys of others, and
beholding them happy \ efpecially when 'tis
by his own means, and when he receives a
new and repeated (onic of happinefs from
the fymptoms of that joy hirnfelf has pro-
duced ? Tho" we Iditn cur Jhare of outward
things by communicating them ; yet the
enjoyment is heightened by this Participation.
Such are the iatisfactioiis that immediately
accompany the exercife of kind and pious
affections.

This

[ 203 ]
This pleafure is exceedingly heighten'd by
the approbation of the confcious Mind, and
by the fair and amiable appearance of thefe
good Affections. The pleafure of kind af-
fections is not confin'd to the immediate
exercife ; as the pleafures of fenfe, for the
moft part, are ; but remains in the mind ;
and returns every time we review the ami-
able affections, every time we look back on
the good actions done. What tranquillity
and enjoyment arifes from Peace of Mind * !
Can we imagine a greater, and more fteady
joy, than flows from a conftant feries of
eafy and felf-approving reflections, in which
vanity and partial fondnefs have no (hare ;
but that temper and conduct the mind ap-
proves in one's felf, would be equally ap-
prov'd wherever beheld ? What further
fatisfaction muff it afford the mind of a good
man, that, as a conduct fo beneficial and
fo amiable tends to procure a fair reputati-
on, and recommends to general efteem ; he
is confcious to himfelf of the deferv'd efteem
and love of others ? He enjoys, not their
feign'd applaufes or partial commendations ;
but their juft efteem, their hearty love and
gratitude. What a tranfcendent delight to
look upon himfelf as approv'd by the great
and good Governour of the World, who
loves goodnefs and righteoufnefs f The very

* Prov. iii, 17. Ifa. xxxii. 17,

con-

[ 204 ]
confcioufnefs of acting under the view and
approbation of fuch a perfect Judge of ex*
cellen«y, by whom afiions are juftly weigh' d,
what Joy muff it afford !

Such are the inward enjoyments of a good
and pious mind. But, let us confider,

(2.) What circumftances of advantage
thefe kind and pious affections put us in,
for obtaining the moft confiderable outward
means of fatisfaclion. Religion and virtue
not only allow us, but oblige us, to ufe all
methods of induftry, for procuring outward
advantages, that are confiftent with piety
and goodnefs : and thefe honeft arts are
found, in experience, to be the fureft ways
of thriving ; when violence and oppreflion
are foon difappointed of their purpofe, and
no arts of fraud and deceit can hold out
long *. Titty and goodnefs alfo afford a
peculiar fecurity for the peaceable acquifi-
tion and poffeffion of outward things j as
they tend to procure us the good-will and
afftftance of others about us, and to fecure
us from their jealoufy and oppofition f.
Let us confider,

(3.) What a relifh kind and pious affecti-
ons tend to give us for any enjoyment. A
mind free from inward bitternefs and dif-
guft, and from all uneafy and paining re-
flections, is, in fome meafure, necefiary t©

* Prov. X. 9, and xii, 19. f 1 Pet, iii. 13.

our

[ 2®5 ]
our iatisfa&ion of any iort, or from any
thing. Now 'tis the exercife of kind af-
fections, that moft effectually banifh-
es all thofe fretful and galling pafTione,
which ruffle the temper and diftur'b the
mind ; and produces that inward peace and
tranquillity, which is neceflary to any true
enjoyment. Temperance and Sobriety, in
governing our private affections and defires,
do moft directly, and naturally contribute
-to our bodily health and ftrength ; and alfo
to our inward eafe, and the contentment of
our minds ; without which, there can be no
enjoyment : nor is this inward quiet and
tranquillity to be obtained by the greateft
abundance of outward things ; the moft
affluent ftate being found the moft expofed
to the greateft difturbances from every little
crofs .accident, or difappointment. It will
be found in experience, that the greateft
enjoyment, and moft lively jeliih of the gra-
tifications of fenfe themfelves, is to be ob-
tained and preferv'd by fuch a moderate and
temperate ufe of them, as is confiftent with
j}iety and goodnefs, and does not interfere
with the enjoyments of a higher kind al-
ready mentioned. And thus we have confi-
dered, what a natural foundation of happinefs
:and enjoyment piety and goodnefs is. But,

On the other hand : the workings of fuch
irregular paffions as are contrary to piety
T and

[ 206 ]

and goodnefs, together with the uneafy tfr*
flections which attend them, make up the
. greateft mifery. The workings of anger,
envy, refentment, revenge, and the like
unfocial paffions, raife molt, violent tumults,
and produce inward torments, in a man's
own breaft : they render the mind ugly and
deform'd, fo that it cannot bear the view of
itfelf j and when in their height and ftrength,
they fo poflefs the foul, as to exclude every
relieving thought : they tofs a man out of
one ftate of inward torment into another ;
from the torment of refentment till the paffi-
on is gratify'd, to the tortures of remorfe
quickly fucceeding the t unnatural gratifica-
tion. Other felfifh paffions have a more
flattering and agreeable appearance : but,
as all the pleafure of them depends upon
the gratification of them, how liable are we
to be difappointed in that purfuit ? And
how great is the anguifh of that difappoint-
ment oft-times felt ; efpecially if no relief
arifes from enjoyments of a better kind ?
And, fo far as thefe paffions lead us afide
from the paths of goodnefs, and carry us to
any thing hurtful to others j it may be evi-
dent, from what has been already obferv'd,
that they deprive us of greater enjoyments,
than the gratification of them will afford,
and expofe us to greater woes than can be
compenfated by it. Impiety and neglect of
God deprive us of all thofe enjoyments and

com-

[ Lot ]
comforts* which arife from a regard to his
Being and Providence ; and which are found
of the greatcft ufe to relieve the mind, when
it ftands in fpecial need of fupport. How
uneafy and difturb'd muft his mind oft-times
be, in fuch a mixed ftate of things as the
prefent, and under fuch difafters as all men
are unavoidably expos'd to, who is regard-
lefs of the hand of a wife and good Provi-
dence ; or frets and murmurs under the
Difpenfations of it ? And how can he mifs
to be often expos'd to fretfulnefs and mur-
muring under many outward events ; who,
inftead of feeking his happinefs in thofe in*
ward enjoyments, which no outward changes
can rob him of againft his will ; has his
heart fo bent on his own outward affairs,
that he is regardlefs of the welfare of others,
and the general good ?

Further : what inward pain, and remorfe,.
muft naturally accompany that remem-
brance of his own temper, and reflection
upon his actions, which a wicked and im-
pious man cannot mifs to have ? Who can
exprefs the anguifh of his mind, who cannot
reflect on his temper and conduct, but he
beholds in himfelf fomething horrid and
Clocking ? who fees himfelf juftly defpifed
and hated by thofe about him ? What ter-
rors muft feize his mind, who is fill'd with
a juft fenfe of the difpleafure of Heaven ?
which a. wicked man may well be in fear
Ti of

[ 208 j

of, even from God's love of goodnefs and
of the welfare of his creation, tho' there
was no exprefs denunciation of it. How
difturb'd muit be the condition of his foul,
who is continually haunted by the Spectres
of his guilt ; and oft-times rLTd with juft
fears, both from men and from the Deity,
and even with imaginary ones ? What en-
joyment can fuch a one have, even in the
moft flattering circumftances of fortune, and
amidft the greateft abundance of outward
dungs ! This is the natural portion of a
wicked and vicious man.

It may perhaps be thought, that, how-
ever in the main a benevolent and pious tem-
per and behaviour tends to our greateft en-
joyment -, yet, in fome particular cafes, it
may be our intereft to act a contrary part.
It rauft be own'd, that one may gain fome
particular outward advantages, by forfaking-
the ways of piety and goodnefs ; and may
fuftain fome outward loffes, by adhering to
them : and yet this is far from being fo of-
ten the cafe ; as a man under the govern-
ment of fancy and appetite may, from their
fuggeftions, be induced to think. But thefe
outward advantages, obtain'd by any vicious
action, are always attended with an inward'
lofs, which is not to be compenfated by
them j as outward loffes attending the exer-
cife of piety and goodnefs, are accompany'd

with,

r 209 j

with, and compenfated by inward advantage
and improvement. Every deviation from the
paths of goodnefs breaks in upon that tone
and turn of the temper, which is the in-
ward foundation of tranquillity and happi-
nefs ; and introduces fuch a diforder and
corruption into the mind, as we know not
where it may frop : every partial diforder
within tends to an univerfal one, and is a
part of it ; and is naturally accompany'd
with part of the mifchief flowing from it,
tho' it may not be fo plainly felt at the firft :
ever)' known and wilful departure from the
paths of uprightnefs, mufl make way for in-
ward reproach and remorfe : nor can any
one know what length the mifchief may go
he does himfelf, when he ventures to break
that peace of mind, which he knows not
when, or if ever, he mail wholly recover :
and he who ventures all this lofs, for any
outward gains, makes but a fad bargain :
even in this fenfe, there is a great deal of
force in that warm and home queftion of our
Saviour ; JVhat is a man, profit ed, if he /ball
gain the whole world, and lofe his own foul * s?
'Tis a vain imagination to think, that if
we adhere to goodnefs and honefry, in moft
inftances, we may fafely adventure to devi-
ate from it in fome : this is to make life a
perpetual inconfiftency, What fettled peace

* Matt, sri. 2. 6.

T 3 can

[ 210 ]

can there be within ; what regular tran-
quillity ; what fteddy enjoyment in life; when
a man's heart is divided, and he is at perpe-
tual variance with himfelf, condemning at
one time what he approves at another ? The
only way to fettled peace and undifturbed
enjoyment, is by fteddy uprightnefs ; by one
hVd and confideratereiblution ; which, once
well form'd, muft be fteddily kept to, and
all the paiftons and appetites brought under
fubjection to it.

I thought it needful to be at the more
pains to ftate this matter fully and clearly ;
becaufe lefTening the prefent and natural ad-
vantages of piety and geodnefs, and magni-
fying its prefent diftrefles, is not only a thing
induftrioufly labour'd at by the enemies to
the caufe of virtue and goodnefs j but they
are even feconded in this attempt, unwarily
I hope, by fome who have thought, it feems,
to ferve the caufe of Religion and Revela-
tion, by reprefenting the prefent condition
of virtue as moft melancholy and calami-
tous ; and with this prepofterous view have
join'd in the cry of calling the proud happy ;
and fetting forth the ftate of profperous vice
as a condition to be envy'd, " were it not
" for the awe of a hard majler, who, it feems,
" grudges us this happinefs !" But, what is
there that fhculd lead us to fuch unfavour-
able views of the prefent porticn of piety and

goou-

[211 ]

goodnefs ? Is it the ifhare good men have in
the common calamities of human life ? But
fure thefe do not more befall good men than
bad men : the moft that can be faid of them
is, that they fall promifcuoujly on the good
and bad : a circumftance which may hinder
the difference betwixt them, from being fo
con/pi cuous to all the world, but that the con-
fideration of the wifdom and goodnefs of the
Univerfal Governor, may afford us ground
to expect it fhall one day be more fo ; and
this may render a Revelation, which allures
us it (hall be fo, on that account, highly cre-
dible : yet fure this can never make the pre-
fent condition of a good man in any refpe£fc
worfe, than that of a bad man ; feeing com-
mon calamities fall equally upon both ; and
cannot, certainly, lie fo heavy on the good
man as on the other, but muft fit eafier and
lighter upon him, fo far as he is in the exer-
cife of his piety and goodnefs. Is it, then,
the peculiar hardfhips and fufferings good
men endure, on account of their goodnefs,
or for adhering to a caufe which their virtue
obliges them to maintain, that makes us
think fo unfavourably of their prefent con-
dition ? But, have they not their peculiar
fupports too ? There is zjlrength arid force^
as well as beauty, belonging to piety and
goodnefs, fo far as they prevail in the tern-
per and conduct, whence the name of Vir-
tue is deriv'd to them : the joys they afford

tend

[ 212 ]
tend to ftrengthen the temper ; and give a
force to the mind, to bear up under oppofi-
tions and hardfhips : there is a firmnefs and
fteddinefs,that is of their very nature; and
a great deal of their proper exercife lies in
forbearing pleafures, and enduring pains, in.
the maintenance of a fteddy refolution, in
preferving that temper, and keeping up to
that conduct in which the foul finds its great-
eft enjoyment. ?Tis not, certainly, any lofs
or hardfhip that may be fuftained in fuch a
noble courfe, that can lie heavy upon his
mind, who confiders thefe as befalling him
not without the fovereign difpofal of a per-
fectly wife and good Mafter, who fees meet
fo to exercife him ; who regards them as the
appointed tryal of his Virtue, by which it is
to be exercifed, brightned, and improv'd ;
who confiders the loffes he bravely fuftains,
and the fufferings which with a fteddy mind
he endures, as the price at which he pur-
chafes ftrength and freedom of mind, and the
maftery of himfelf; greater firmnefs and
conftaney in a good caufe ; and confequent-
\y an enjoyment of inward peace and fatif-
faclion, yet more uninterrupted, and more
above the reach of difturbance ! But, fup-
pofe the fufferings of a good man come to
the greateft extremity, and he endures the
fharpeft perfecutions. Why, this is far from
being fo often the cafe, as may be imagin'u :
ordinarily, a man's piety and goodnefs itfelf

affords

[ 213 ]

affords him a peculiar fccurity againft the
ill-will or the ill defigns of others : 'tis com-
monly from luft of worldly power or wealth,
that the violence of profecutors arifes ; and
'tis, atleaff, an imagin'd oppofition of world-
ly interefts, that makes the good man fafl
under it; while his being on the fide to
which his virtue obliges him to adhere, (but
which his perfecutors, perhaps, call herefy)
is but the pretended caufe of their perfect-
ing him ; and were this pretence wanting,
others might be found to patronize that cru-
elty and opprefiion, which, in reality, has
its rife from other caufes. And, in the cafe
of fuch fufFerings, even fetting afide future
rewards, a good man may have the profpeclr
of a great deal of good to be done by his
firmly enduring them ; to which with plea-
fure he facrifices private advantages ; and
even, perhaps, a Hfe9 which, prolong'd with
the abandoning fo glorious a caufe, rauft be
to him a wretched and miferable one. And,
if 'tis mod delightful to behold a good man
maintaining a noble ftruggle with adverfity,
and holding on his well-chofen courfe amidfr.
the worft fhoeks of calamity ; what a vaft
joy muft it be, for a man's own mind to ap-
plaud him, as the good and fteddy man,
firm and unmov'd in the belt of caufes ! If
per adventure for one good man fo me would even
dare to die* ; mull not a truly good man
♦ Rom. v. 7.

die

C 214]

die, with pleafure, for the good of mankind,
or of his country ; or for the advantage of
that caufe, which he looks upon as the caufe
of God, and of the happinefs of mankind ?
And, all the while, in the unequal compari-
fon that is made betwixt the prefent condi-
tion of a good and bad man, there feems to
be very little account made of the peculiar
calamines which attend the vicious, and that
commonly in the moft profperous outward
circumitances ; calamities far greater, as
they immediately affect the mind and foul ;
and which more conjlantly attend the vici-
ous, as arifing from the inward temper it-
felf ; than any outward calamities which
fomethnes befall the good and virtuous. Did
we fairly take the inward condition, as v/el!
as outward circumftances, both of the good
and bad into the account, we might fee
abundant ground to conclude ; not only that,
fuppofing both on an equal footing as to
outward things, there could be no queltion
which had the greateft enjoyment : but alfo
that, fuppofing the bad man had commonly
the advantage in outward refpedls, yet the
inward enjoyments of a good man will com-
penfate his outward lofTes and afflictions ;
whereas the greateft affluence of outward
things will not compenfate the want of in-
ward peace : and, however dazling an ap-
pearance the fplendour of greatnefs, the ele-
vations of fortune, and the blandishments

of

[ 215]

of fenfe, may make to thofe who look only
on the outfide of things ; they can afford but
very {lender enjoyment to one void of peace
within, difturb'd by the workings of irregu-
lar paflions and the remorfes of a guilty
mind.

So that Piety and Virtue is, in its own
nature, always, the Good ; and Vice the
111 j of every man : that temper and con-
duct which is beji for ethers about us ; is alfo
bejl for our J elves : and fo far as we are want-
ing to promote the good of our neighbours
and of mankind ; we are fo far wanting to
ourfelves, and ceafe to promote our own
good and happinefs.

From all which the general conclufiort
follows, with the greatefr. clearnefs and evi-
dence : " That there is a manifeft diffe-
" rence betwixt one kind of difpofition and
4C conduct of men, and another j according
" to which the One is Good, the Other
** Evil ; even tho' no Law did enjoin the
" one, or forbid the other : and this diffe-
" rence is as certain and unchangeable, as
w that betwixt light and darknefs, a bitter
" and fwcet tafte ; the one no more arifes
" from, or is alterable by, the meer Will
<€ and pleafure of any, than the other."

From what has been difcours'd on this

Argument it may appear : That, it is doing

moil ufeful fervice to the publick, and to

i par-

[216]

particular perfons, and even tranfgreflbrs
themfelves ; for every one, in his proper
itation, and as he has opportunity, to ufe
the beft methods in his power for putting a
itop to the torrent of vice, and promoting a
Reformation of Manners : and that they
who join together in Societies for this pur-
pofe, that they may the better be aflifting
to one another in it, are engaged in a good
caufe.

What pity is it, if fo good a defign is ever
expofed to reproach ; by a wrong, or indif-
creet management of it ? This, therefore,
I hope You, who are engag'd in Reforming
Societies, will carefully guard againft, in all
inftances.

There is one caution, particularly; which
feems to me of .fuch importance, that I hope
you'll forgive me if I cannot but put you in
mind of it : namely, that tho' there are other
methods proper to be ufed for reclaiming
our neighbours from any thing that is amifs
in them, as inftruclion, perfuafion, and the
influence of a good example ; yet .the me-
thod of punifhing offenders, is to be confin-
ed to fuch crimes of the vicious as are hurt-
ful to others about them,} or difturb the
peace of human fociety. And therefore,
you are carefully to beware, that, under pre-
tence of punifhing crimes, you do not un-
juftly reftrain men from the free exercife of
their natural and unalienable right of en-
quiring

[2I7]
quiring for themfelves in affairs of religion ;
and acting agreeably to the light of°their
own minds ; ih far as it does not lead
them to commit any matter of wrong or
wicked leudnefs, by which their neighbours
are injured, or their natural or civil rights
invaded. It would certainly be a moft auk-
ward and inconfittent thing ; if they who fet
themfelves to bear down and fupprefs vice ;
fhould, under that colour, fet themfelves to
fupprefs by methods of violence the exercife
of a right, without the exercife of which in
fome meafure there could be no virtue ; the
right of Confcience, and private judgment
in matters of religion: how abfurd and in-
confittent would it be, if the members of
focieties for reformation of manners fhould
themfelves, and pretending to act in that
charader too, be guilty of the greateft ini-
quity and injuftice ? fhould become perfeeu-
tors and injurious f or permit themfelves to
be made the inftruments or patrons of any
motion or attempt to deprive their fellow-
fubjeas of any of their valuable liberties and
privileges ; or infringe any of thofe natural
or civil rights, in the pofleffion and exercife
of which 'tis the proper office of the Civil
Magiftrate to protect and defend all Good
Subjects r*

Among many evils, and chafers of de-
generacy, to be lamented in the prefent age ;
there is one very great bleffing, which all
U good

T2I8]

good men have ground to rejoice in : that
the principles of liberty, the rights of con-
fcience and private judgment, are better un-
derftood, and more regarded, than (for any
thing I know) they have ever been in former
times ; and I believe I may adventure to fay
no lefs, if not more, in Great Britain, than
in any other Country under the Sun. Wfaile
this happinefs continues among us, as I hope
it will continue, fpread, and grow; elpeci-
ally while we are under the protection of a
government which, in the making of Laws
and the adminiftration of juftice, acls with
fuch a facred regard to thefe rights ; we may
hope that valuable improvements, in all ufe-
.ful knowledge, mall take place ; while the
great barrs againlt a free and impartial en-
quiry, arifmg from a regard to worldly in-
tercll and the fear of man's judgment, are
removed : and when truth in religion and
morality obtains a fair tryai, reafon and ar-
gument free fcope, we may expect thatim-
poftures of all kinds mall be more and more
detected ; the kingdom of darknefs, which
has been chiefly fupported by methods of
violence, and the interpofal of the fecular
arm in affairs of confcience, fhall be more
and more weaken'd ; falfe reafoning, and
ill-plac'd raillery and buffoonery, will not
long irand the teft, but one time or other
cxpofe themfelves ; and the folly andabfur-

dity

[2I9 J

dity of thofe (hull more and more appear,
who call evil good, and good evil, &c.

Only it concerns us to take great care that
we life not our liberty for a cloak of licenticuf-
nefs* : that we don't make life of that liber-
ty we have, and ought to have, of adding
agreeably to the dictates of our confciences,
without fear of man s judgment ; as a pretence
to cover over acting contrary to the dictates
of our confciences, without fear of the righ-
teous judgment of God. If fuch licentioufnefs
ever rjurries men on to the committing mat-
ter of wrong or wicked leudnefs againft
others ; the Governing powers in civil fo-
ciety,who are guardians of the pub lick peace,
have a right, and 'tis their duty, to reftrain
it by proper animadverfions and punifhments
fuited to the nature of the offence.

But there are other methods, as I have
already obferv%d, proper to be ufed by all,
as they have opportunity, for reclaiming
their neighbours from whatever is wrong in
their temper or behaviour : the methods of
inftruc~tion, and perfuafion ; and the influ-
ence of a good and engaging example. In
all thefe it particularly becomes the mem-
bers of reforming focieties to ihow them-
felves patterns of good Works \ : and 'tis the
bufinefs of every good man, to fecond their
laudable endeavours. Particularly as the

* i P*t. ii, 16. f Tit. ii.j,

U 2 moft

[ 220 ]

molt effectual way of introducing and pro-
moting a general reformation, is for every
man to reform One ; and a good example
is, by the blefiing of God, of great influ-
ence for gaining and reclaiming offenders ;
every one may contribute fome part towards
a general reformation of manners, by amend-
ing whatever is amifs in himfelf, and mow-
ing forth in an exemplary behaviour the
beauty and amiablenefs of hoiinefs and good-
nefs : and it efpecially becomes the Difci-
ples of Jesus, to depart from iniquity \ ; and
to let their light fo foine before men, thai they
may fee their good works , and glorify their Fa-
ther who is in heaven (j .

It would alfo contribute very much to the
promoting a general Reformation of Man-
ners j if Matters of families would take fuch
care, as their place enables and obliges them
to do, of the manners of their domefticks ;
particularly, by a more careful and diligent
practice of that important, but much neglect-
ed, duty of family- inftruclion : and if Pa-
rents, and others to whcm the education
of young ones is committed, would lay out
their main care in forming their Minds. This
is the foundation on which an effectual Re-
formation of manners mull: be built. There
is nothing, indeed, has a more difmal afpect
upon the rifing age j than the general'dillo-

f z Tim. 11,19. || M-it. v. 16.

lutenefs

[221 ]

lutenefs of the Youth : this (together with
a certain Vanity of diftinguifhing themfelvei
fome way, when a regard to a valuable re-
putation is gone) prompts them to fwallow
and cfpoufe the molt loofe and dinolute
principles ; and lays them open to the fnares
laid for them by any defigning feducer, who
will favour them with a mallow argument,
a merry ftory, or a filly jeft ; which they
may have in readinefs to oppofe to any fober-
admonition or grave argument laid before
them by others, or any remaining checks of
their own confciences.

I cannot help afcribing this general Cor-
ruption of Youth, in a great meafure, to the
grofs and general neglect of a rational and '
virtuous Education. How many, alas ! take
more care of the training of their Dogs and
Horfes, than of their Children and Heirs ?
And, even among thofe who are not alto-
gether carelefs and negligent of the educa-
tion of their Children, how much of that :
concern which fhould be laid out in forming
their Minds, is altogether fpent in teaching
them things that are of no ufe to them in
the way of life for which they are defigned ;
or, at beft, training them up in accomplish- -
ments which are trifling and inconfiderable,
in comparifon of a good and virtuous mind I
And I fpeak it with very great concern ; I.
cannot help being apprehenfive that the
loofeneft and debauchery fo much lamented
U 3 iiv

[ 222 ]

hi many, who are obferved to have had the
benefit of a Religious Education ; may of-
ten be found to proceed in a great meafure
from that very Education itfelf, as 'tis ma-
naged : for I may appeal to attentive obferv-
ers, whether that which obtains the name
of a religious education, does not often turn
out in fuch a fhape as this ? The care of Pa- .
rents, or Inftruclors, about the religious part
of Education, is almoft wholly fpent in in-
culcating upon young ones the Shibboleth of
a Party; making them acquainted with,
and inftilling into them a regard for, the
particular doctrines or peculiar forms of their
own Seel: , in which there may oft-times be
found a mixture of things abfurd or trifling;
which yet are inculcated with as great ear-
neftnefs, and by the fame methods, with
the moft weighty and important points ;
while great pains are taken to infpire into
them at the fame time a ftrong averfion to
thofe of another way of thinking, and that
by methods which even a Childifh capacity
may difcern to be contrary to equity and
charity : and inftead of forming their minds
to a rational fenfe of Good and Evil, a tafte
and relifh for true Piety and Virtue, upon
fuch principles as will ftand the teft of a
moft frricT: examination ; any inftances of
good practice they are taught, are recom-
mended and enforced by meer authority ;
or by the awe of future rewards and punim-

ments >

[223]
merits ; which, as they are made ufe of with-
out ever explaining the nature andjuftice of
them, cannot diretViy contribute to promote
a liberal piety and virtue, a rclifh for true
goodnefs and favour of honelty in the mind :
while, in all the offices of religion to which
they are accuftomed they are detained before
the Lord* againft their will ; forced to run-
the round of certairj forms, they know no
good in ; no care being taken to inftill into
them a juft (enCe and liking of true piety and
devotion, or a regard to any valuable purpofe
in fuch obfervances fave only the pleaiing of
their Parents ; whofe devotion and piety,
at the fame time, they obferve to be exerted
in fuch a way as tends to give them no ami-
able and inviting, but rather a difgufKngand
forbidding, view of it : and all the while,
their kind and generous affections are rather
check'd, than forwarded andimprov'd; while
every felfifh paffion and appetite, inftead of
being regularly check'd and corrected, is ra-
ther in many cafes humour'd and encourag'd ;
only the exercife of them in fome particular
initances is restrained, not by any rational
endeavours to cure the wrong turn in the
temper, but by pofitive precepts as to fuch
and fuch particular inftances ; and by an
awe and constraint, which the young one
knows he fhall one time get rid of, and longs
to be delivered from.

* i Sam, xxi. 7.

[ 224 3

Is this to train up a Child in the way that
he jhould go? What muft be expected to be
the confequence, when a young thing, with
the fmall portion of common fenk fuch an
Education has left him, and with warm
blood and ftrong paffions, gets out into an
enfnaring World ? when a creature thus
(neglected, (hall I fay, or rather) with great
care mifguided, comes to be emancipated
from fuch fetters, and get rid of fuch auk-
ward reftraints ? when the raw unform'd
Youth comes once (as, perhaps* with a fcan-
ty portion of understanding and very flender
exercife ofreafon he may) to difcover a flaw
or weaknefs in fome things that, it may be,
he has been taught to look upon as equally
facred with God and Virtue, Goodnefs and
Honefty ; muft it not be natural for him
upon fuch a difcovery, with the concurrence
of wild paffions ufed to no regular govern-
ment, to draw very general and hafty con-
clufions ? to throw up at once every thing
he has been formerly taught ; and which
his Education has fumifh'd him with nothing
to fay for, more than for fome things he has
now found to be trifling and abfurd ? to
abandon a courfe which, both by inftruc"tion
and example, he has been taught to be trou~
blefome and painful ; and betake himfelf to
a way of life which his Appetites tell him
is moil delightful, but from which hitherto
he has been rigoroufly reftrained ?

I'm

[225 ]

I'm afraid we may defpair of feeing any
general reformation among the Youth, "till
fuch G;rofs faults in their Education be amend-
ed : and till the firft and chief care in train-
ing up of young ones be imployed in formr
ing their Minds right. Great pains muft
be taken to initill into them, according as
their capacities gradually open, fome under-
flanding of the nature of true goodnefs and
virtue ; good thoughts of God, and of the
obligations we are under to him j juft no-
tions of the nature of pure and undejiled Re-
ligion, as 'tis founded in a fenfe of the unalte-
rable difference betwixt moral Good and
Evil, and the belief of a perfectly good God;
together with fome jult underftanding of the
natural tendency and influence of true piety
and virtue prevailing in the heart, to the pre-
fent improvement, pleafure and fatisfac~tion
of the mind, and to the fettled peace and
tranquility of the whole life. And with this
care to inform their judgments, muft be
joined the moft careful and engaging endea-
vours, to form their minds to a talle and re-
lifh of true goodnefs, virtue and piety : not
only by describing to them, as clearly and
fully as their capacities will allow, fome o£
the inward enjoyments arifing from them ;
but alio by putting them upon reflecting on
any experience or feeling of that kind they
themfelves may have had, and leading them
gently and by winning methods to maketri-,

ad

[22-6 ]
a3 in fome inftances j and thus gradually
training them to fome experience of this
fort* : but above all, by the influence of a
good example, affording them an eafy, fami-
liar and engaging view of the Beauty of ho-
linefs and goodnefs ; fuch an example of
exacl conformity to the feveral rules of pure
and undefiled religion, as may fet true piety,
and the feveral virtues to which it animates,
before their eyes in its native amiablenefs ;
and fhow them that it is a moft kind and
benign, a moft happy and comfortable,
thing. In all which, great care muft be
taken to fuit the manner of inftruclion and
perfuafion to the gradual opening of their
capacities, to their tempers and the feveral*
inclinations they early difcover ; needfully
catching at all advantages afforded by the
natural kindnefs and tendernefs of their tem-
pers, and any little fparks of goodnefs, and
a icnCe of what is fair and beautiful in man-
ners, they mow of their own accord.

Perhaps I have enlarged upon this Subject,
beyond the proportion which falls to its fhare
in fuch a difcourfe as this : but, methinks,
not beyond its Importance, to a General
Reformation of Manners.

* See above, pag. 168, and 170, ©V.

FINIS,

Publick Virtue recommended.
A

SERMON

Preached in the

High-Church of Edinburgh,

O N

Thursday, MAY 8th, 1746,

A T T HE

Opening of the General Assembly
of the Church of Scotland.

By WILLIAM WISHART, D. D.

Principal of the College of Edinburgh.

The Secokd Edition, with fome Additions.

T O
The Right Honourable,

The E a r l of L E V E N,

His Majest v's

High Commiffioner

T O T H E

GENERAL ASSEMBLY of

the Church of Scotland :

This SERMON is moil refpeft-
fully Dedicated by

His Grace's

moft obliged,

moft humble,

and moft obedient Servant,

WILL. WISHART.
X

[ *3* ]

Psal. cxxii. 6—9.

Pray for the peace ofjerufalem, they /hall prof-
per that love thee. Peace be within thy
walls, and profperity zvithin thy palaces.
For my brethren and companions fakes ; I will
now fay, peace be within thee. Becaufe of the
houfe of the Lord our God, Iwillfeek thy good,

THAT I may difcourfe on thefe
Words, fuitably to the Occaiion
of our prefent Meeting, I fhallcon-
fider the Pfalmift as, in them, fetting an Ex-
ample to us ; fhewing for whom our great
Concern is to be exercifed : What Blejfings
we are to be concerned for, on their Behalf:
And what Ways we are to exprefs this Con-
cern : And, in fine, as fuggefting fome pro-
per Motives, to excite us to it.

In all which, I mean not fo much to take
upon me to give Inftruerion and Direction
to you, my Reverend Fathers and Brethren ;
as to offer fome Hints, which, by the Blef-
fingofGoD, may be ufeful to his People
here afTembled : And that under your Ob-
fervation and Correction.

X 2 ' T«

1 232 J

To begin then,

I. For whom are we taught, by the Ex-
ample of the Pfolmift here, to have the moll.
hearty Concern ?

The Royal Pfalmift David, in praying
fcr the Peace cf fernfalem, the Capital City
of the Kingdom, under its Name exprefies
Eia ; Concern f<Jf ^--e Nation; as is evident
from thefe Words, * there are fet thrones cf
judgment, the (brines of the houfe of David ;
i. e. " There is held the fupreme Council
** and Judicatory of the Nation ; there is
11 the Seat cf the Throne, and the Refi-
•€ dence of the Royal Family;" zr\<\, peace
be within thy walls, and profperity within thy
palaces -, i. e. to thofe who dwelt within its
Wcdls, and inhabited its Palaces ; who were
capable of feeling and tatting the Bleffings
of Peace and Profperity.

But, as ferufalem was the City which
God had chofn, to put his name there ; it was
an Emblem of the Church of God. And
that, in this religious View, it was a fpecial
Object of the holy Pfalmift's Concern, ap-
pears from thefe Words, \ Thither the tribes
go up, the tribes of the Lord unto the teftimony
of ffrai'I, to give thanks unto the name of the
lord , and %for the houfe of the Lord our
God, I will feek thy good.

So that the Example of the Pfalmift, as it
is applicable to us, calls us to the molt hearty
* Ver. 5. f Vcr. 4. \ Ver. 9.

Concern

[ 233 I
Concern for our native Country, and for the
Church of God, efpecially among ourfelves.

That Society is natural to Men, and ne-
ceflary to their Improvement and Perfection ;
both the natural Abilities, and the natural
WeaknefTes of Mankind concur to mew.

The Powers we are furnifhed with ; the
Affections of our Hearts ; the Circumftances
of mutual Dependence, in which we are pla-
ced ; and the Opportunities afforded us, of
giving mutual Affiftance ; do all fpeak us
formed by the great Parent of Mankind, not
to ftand, each of us, by himfelf ; or improve
alone : but to be all Members of one Body ;
every Part of which is preferved, and its
Welfare promoted, by mutual Aids : To be
Citizens of the World, as one common City,
under the Divine Government.

But, the general Obligations to Kind-
nefs, Sympathy, and Help towards any of
Mankind, as we have Opportunity $ do, in
a fpecial Manner, oblige us to bear a Good-
will, and do kind Offices, to thofe with
whom we are joined by fpecial Ties ; to
whom we have peculiar Opportunities of
doing Good 5 with whom, efpecially, we
enjoy common Privileges, or run common
Dangers.

The Defence of Men's Perfons and Pof-
femons againft lawlefs Power, and the fecu-
ling their Enjoyment of the Means of Pros-
perity, require that they be formed into par-
X 3 ticular

r 234 ]

ticular Societies or States, each under fome
one Government ; which, whatever its par-
ticular Form be, has for its fole End, and
fhould have for its fapreme Law, the gene-
ral Safety and Welfare. Where Men have
not the Happinefs oifuch a Conjlkution, they
can fcarce be reckoned to have a Country to
be concerned for : But, where they are blef-
fed with it, the Profperity of that Conlittu-
tion, and the Welfare of that Society, mult,
be the fpecial Object, of the hearty Concern
of Ail its Members.

OrjR native Couritry, then, is not fo much
that Spot of Earth on which we have our
Birth , as that Society of Men in Conjunction
with whom we are born, under the fame
Government and Laws ; Laws formed for
the Welfare of every Perfon, as belt fuits the
general Good of the whole Society: Laws
by which we are protected and defended, in
the Enjoyment of our juft Liberties and Pro-
perties ; and from which we derive various
Advantages, long before we are capable of
making any Return, or Acknowledgment
for them.

The true Love of our Country is not a
Fondnefs for any particular and diftinguifh-
ing Cuftoms, good or bad ; but a Concern
for its real Welfare : not a feigned Concern ;
or occafionally-aftecled, to ferve a Turn, at:
accommodate ourfelves to certain Times;
like that of Summer-day -friends 5. or tho'fe $f

whom

[ 235 ]
whom we read, that, when * the Jews had
joy and gladnejs, a.feaji and a good day, many
of the people of the land became Jews, for the
fear of the Jews fell upon them : but hearty
and uniform ; at all Times, amidft publick
Calamities, as well as publick Profperity.
It is a fpecial Branch of the Love of Man-
kind : never to be detached from, far Ids
fet in Oppofition to, that general Affection,
of which it is a Branch.

But ; as our Concern for ourfelves, fo
our Goodwill to our Neighbours, mult be
low and narrow ; if it is confined to our outr
ward Affairs, and temporal Welfare ; and
does not (as becomes Creatures formed for
higher Enjoyments, and a more lafting Du-
ration) extend to the Improvement and Per-
fection of our Minds and Hearts -, and the
advancing of our Happinefs not only in this
World, but in a better.

The Propenfity of Men to feek after So-
ciety, in every Thing ; and their Experi-
ence of Benefit from it, in all forts of Af-
fairs ; do plainly fhcw a natural Obligation
-upon them to afTociate for Religious Pur-
pofes ; and to be mutually aflifting to one
another in thefe, their moft important, Con-
cerns. And all voluntary Jjjbciations that
are harmlefs to the Publick, may juftly claun

* Efthwviii, j 7.

C 236 I

the Protection ; if beneficial to it, the En-
couragement, of the Laws. Particularly,

Where either Nature, or wife Choice
and Inftitution, has brought People together
into Societies for other Purpofes ; there is a
Fitnefs and Propriety in their being jointly
exercifed, in moft grateful Acknowledgments
to their common Parent ; and earneft Peti-
tions to the Author of all their Bleffings.
Befides, that mutual Charity fhould lead us
to thank God for the Bleffings Others re-
ceive, and to beg of Him the Bleffings need-
ful for them, as well as ourfelves : there are,
in all fuch Societies, common Bleffings, and
common Wants ; the Senfe of which is moft
properly exprefled in joint Acknowledg-
ments, and Supplications to their great and
general Benefactor. There is, therefore, a
Natural obligation, not only for Family-
worfhip ; but for larger Societies joining to-
gether in more publick Exercifes of Devo-
tion j and in attending on Religious Inftruc-
tion, which is a Thing of the greateft Im-
portance and Neceffity. That every Thing,
in fuch Societies, may be managed in an or-
derly Way, fo as to anfwer the great Pur-
pofes of Religion, and preserve the Manners
of the feveral Members of them conformed
to its Dictates, will require a particular Dis-
cipline ; diftincl from Civil Government ;
and not of the fame magiftcrial and coercive

Kind y

[ 237 ]
Kind ; as Religion, from its Nature, muft
be free from the Com?nandme?its of Men.

But, as the modelling of Religion, and
the Worfhip of God, is not abfolutely to
be left to the Imaginations of weak and cor-
rupt Men ; it has pleafed God, in all Ages,
to take the Direction of this Matter into his
own Hands, by exprefs Revelation. Ac-
cordingly ; *God) who, at fundry times, and
in divers manners, [poke in time pajl unto the
fathers by the prophets ; hath, in thefe lajl days,
fpoken unto us by his f on ; whom he hath ap-
pointed heir of all things, f He hath pur chafed
a Church with his own Blood : % God hath
raifed him from the dead, and fet him at his
own right-hand ; and hath given him to be the
head over all things to the church \ which is his
body, whereof he alone is Head; his King-
dom, in which he alone is King : A Society
to be governed only by his Laws ; and have
ail its Inftitutions of Worfhip prefcribed by
him. He has taken Care, it mould be pre-
ferred an orderly and regular Society ; by
inflituiing in it a Government, diftin& frem
that of the Civil Magiftrate : So quite diffe-
rent, in its Purpofes, and the Methods of its
Execution ; that thefe two Powers, in the
proper Exercife of their different Functions,
can never interfere, or clafh : i. e. if neither
the Civil Power meddles with the Admini-

* Hcb. i. 1, a, f A&sxx. 28. J Eph, 1.20,22, 23.

ftration

1 238 J

fixation of God's Word, nor the Church
with the Power of the Sword ; if, neither
the Secular Arm interpofes with Civil Pe-
nalties, in the Affairs of Confcience and Re-
ligion ; nor, the Preaching and Difcipline of
the Church be ever proftituted, to ferve any
other Intereft than that of Chrift's Kingdom.
The Government which Chrilt. hath infti-
tuted in his Church, is purely Minifterial :{;,.
including no Dominion over the Faith or
Confciences of Men ; where the higheil:
Name of Power, and that wilh which fome
have made the greateft Noife, is, * in plain
Engiijh^ that of Overfeers : A Government,
not confined into the Hands of the Parlors
of the Church, (or thofc who have confined
to themfelves the Denomination of Clergy)
but, wherein the Members of the Church
have a Share ; as being equally under the
Obligation with their Paftors. to withdraw
themfelves f from every brother that walketh,
diforderly : The Weapons of its Exercife are
not the Sword or the Axe \ but earneft Ex-
hortations -9 ferious Admonitions ; and Re-
bukes with all Authority J, (enforced by the
Authority of the Great Lord of the Church,
without which they may be juftly reckoned
blunt Thunder 5) and in fine, withdrawing
from.) (or removing from Communion with
them, in thofe facred Inftitutions which are

\ 2 Cor. i. 24. * E'sric-xow.. -j- 2 Thef. iii. 6.
% Tit. ii. 15.

the

[ 239 ]
the diftinguifhing Privileges of true Chri-
ftians) every Brother that walketh diforderlyy
and not after the Inftruc~tions delivered by the
Apoftles of Chrift. But it would be a grofs
abufe of this Difcipline, to enforce by It the
Commandments of fallible men ; and exer-
cife it againft thofe who refufe willingly to
walk after || thefe Commandments ; even
when, to them, they appear contrary to the
Commandments of the Lord. What a No-
ble and Lovely Society muft it be, which
is governed by the holy Laws of Chrift ?
In which the facred Inftitutions of the Son
of God are kept pure and intire * ? Glori-
ous things are fpoken of thee, O city of God ?
Who would not -pray for thy Peace / Who
would not fed thy Good I

We, in thefe Lands, my Brethren, are
mvj blefled with a Civil Conftitution, and
Form of Government, which is the Envy
of other Nations around us 5 and, I'm forry
I muft add, of a Set of infatuated Men
among ourfelves ! A Form of Government,
by which we are moft effectually fecured
againft the Extremes of Confufion, and Ar-
bitrary Power $ and of which we enjoy hap-
py Fruits every Moment of our Lives : A
Conftitution, under which the Poor Man
enjoys his Cottage, by the fame Tenure as

gftof, v, 11, a Pfa), Ixxxvii, 3,

the

[24©]

the King does his Throne : A Conftitution,
built upon this Jufl and Noble Maxim ;
** That Subjects were not made for Princes,
<c to be treated as their abfolute Property,
<c and defcend from one to another like
" Cattle, let them be ufed as they will ; but
-** Princes are made for their Subjects, to go-
<c vern them legally and feek their Good."

We have a Prince upon the Throne, of
as great Integrity, Bravery, and Clemency,
2s any that ever adorned one ! a true Nur-
fing-Father to this Church ; whom, for his
Mercy to the Fatherlefs and the Widows,
Generations to come Jh all call blejfed *. He is
blefled with a numerous Royal Family ;
affording us the molt agreeable ProfpecT: of
a SucceSion of Princes, worthily and hap-
pily to fway the Scepter over thefe Lands !
a Family, trained up to all Virtue, and

* In framing the Scheme, lately pafled into a Law,
for providing the Widows and Orphans of Minifters,
&c . in Scotland j a Part of the Fund was propofed to
arife from a Tax on vacant Stipends 5 a great Part of
■which belong, by Law, to the Crown : It was there-
fore found neceflary to fupplicate his Majefty, to yield
Co much of His Property, for promoting this charitable
Defign ; which Requeft our moft gracious Sovereign
was pieafed very readily to anfwer j not by a bare
granting of it j but by recommending the Defign, in a
particular Manner, to both Houfes of parliament,
as a pious and charitable Defign j when it was firft
brought in to thefe moft Honourable Houfes. Vide
Votes of the Houfe of Commons, January 34. I743>
and Journal of the J-Joufe of Lords, ,

Strength

[ Hi J

Strength of Mind, under his paternal Eye ;
and by the pious Care of a Gloriou* Queen,
who, in the Character of a Mother, was a
noble Pattern to the whole Nation ! A Fa-
mily, that has produced an illuftrious young
Hero, who is juftly the Dariing of the Na-
tion ; and may well be the Darling of this
Part of it, in particular \ a Hero adorned,
in the earlieft Youth, with the Wifdom and
Conduct of Grey- hairs ; as well as the moft
intrepid Courage and Bravery -, and all thefc
Virtues excelled by his Affability and Hu-
manity, and the Goodnefs of his generous
Heart ! One, whom we may juftly look up-
on as a fecond William the Deliverer of
thefe Lands, from the threatned Danger of
Popery and Slavery !

But ; it is the Blefling of our Constitu-
tion, fince the Glorious Revolution,
that ourHappinefs does not depend on fo pre-
carious a Foundation as the perfonal Virtues
of the reigning Prince may fometimes prove.
His Power is bounded by wholefom Laws,
enacted by our own Reprefentatives : And
mould any future Prince (who came to the
Throne on the Footing, on which theprefent
Royal Family fo glorioufly fill it) be difpoied
to act without, or contrary, to thefe Law- ;
he muft eatily be fenlible, how dangerous it
would be for himfelf to adventure upon it.

Who, that has the Happinefs to be a

Member difucb a Society, would not be con-

Y cerned

[ 242]
cerned for Its peace? Who would not feek the
Profperity of fuch a Conftitution r Withal,

We have the pure, the merciful and
peaceable, Religion of the blefted Jesus
fecurely profefted among us : and have free
Accefs to receive the Words of eternal Life
from the Mouth of the Son of God him-
felf ; and the Records of his holy Apoftles.
We. have a Church fettled among us, upon
the Footing and Principles on which Chris-
tianity was at firft planted in the World ;
and on which the glorious Reformation,
from Popifh Idolatry and Superftition, Ty-
ranny and Cruelty, was brought about.
We, who are its Minijlers, claim no Do-
minion over your Faith or Confidences : we
reckon, that the Minijicrial Authority y which
alone we pretend to, is limited, by our com-
mon Lord himfelf, to the teaching of you
to obferve all, and only, thefe things which he
bath commanded* . The primitive apoftoli-
cal Plan of the Chriftian Church" is the Mo-
del, after which we have ftudied to form our
Conftitution and Government. At the fame
Time ; we abhor the mad Scheme of thofe,
who would make any particular Form of
External Government fo abfolutely neceffa-
ry to the Being of a Chriftian Church ; that

* Thefe are, certainly, the declared Principles of the
Church of Scotland: May all her Sons conftantly and uni-
tormiy maintain the Profeflien of them ; and may their
Practice be always anfwerable to fuch a Profeifton!

they

f 243 J

1 . . who cannot fee, or fubrnit to, its Au-
thority, are doomed by the Father of ' Mer"
> .', ; to eyerlafting Torments ; be their Faith
if] Chrift ever lb Jincere, and their Submiffi-

d Obedience to him ever Co cordial and
confeientious ! A Scheme, not to be men-

' without Horror. The Foundation
ol cur Church-Conltitution is laid in thefe
19 Articles j " That, Chrifl is the on-
" ly King and Head of his Church :" That,
" God * alone is Lord of the Confcience ;
" and hath left it free from the Doctrines
" and Commandments of Men, that are in
4fc any Thing contrary to his Word, or be-
,€ fide it, in Matters of Faith or Worfhip :"
A Privilege, which would fignify nothing ;
if Men were not left free to examine and
judge for themfelves-, what Doctrines and
Commandments of Men are contrary to
God's Word, or hefule it in Matters of Faith
or Worfhip. We may miftake, as all fal-
lible Men may ; and we never pretended to
be infallible : but if, upon fuch feriou: Exa-
mination as you can anfwer for to our com-
mon Lord, you cannot find any of ou,
Knees or Decifions really enforced by thus

you are to treat then:
the Neglect:, or Contempt, they dc;
and (for your' :es) with no more,

er: but, if they are really \o enforced $..

* Conf. of Faith. C. 20. Setf. 2,

Y 2. not

r*4j

(not by a rafh, or profane, ufe of that' Sa-
cred Name ; but, by Mamfejiation cf the
Truth to your Confciences ;) you mull "know,
that it is at your higher! Peril, if you dare
to d-efpife them. But,

.Sure, fuch a Church may very fairly
claim your beft Wifhes, and molt hearty
Concern for its Peace and Welfare. And
this leads me to enquire,

II. What BUJJlngs we are here taught
to be concerned for, in behalf of our Coun-
try, and the Church of God, Peace \ and
Prosperity, or Good *.

Peace, in the Language of the ancient
Jews, is frequently ufed as a general Name,
for all Manner of BlefHngs : but, when di-
ilinguiihed from other Branches of Happi-
nefs, it fignifles Quietnels, and Freedom
from Diilurbar.ee, either from without, cr
from within. Thu?, the Peace of the
Country fignifles, Freedom from Attacks of
Enemies without • a,nd from inward Com-
motions and Insurrections ; together with
that Difaffection to the Conilitudon, thofe
Jc.tloufies and Animoiitics, Hatreds and
Variances, which are the Caufes of them.

Our gracious God has, for a long Time,

Mciled us, in thefe Lands, with both thefe

Kinds of Peace. Bur. cur ungrateful Abufe

of this Bleffing has, at iair, provoked Iiiiu

« Ver. 7> 3, 9.

f 245 ]'
to permit our Peace to be fadly disturbed,
both thefe Ways. After we had been long
engaged in a jult and neceflary War, with
the open Enemies of our Country ; and
common Difturbers of the Tranquillity of
Europe : they have, at lalf , had the Art to
fHr up Foes in our own Bofom ; whofe reft-
lefs Spite againft our happy Settlement has
made them tamely give up themfelves to do
their Work ; and thus, at once a£t the Part
of ravening Wolves to their Country, and
filly Dupes to its declared Enemies ; even
with the manifeft Danger of bringing Ruin
on their own Heads. The fad Fruits of
this Rebellion, have been exceeding great
and calamitous ; have widely fpread ; and
are likely to laft long. The more earnelfly
concerned muft all true Lovers of their
Country be, to have our Peace compleatly
reflored, preferved and eftablifhed upon
lading Foundations ; and all the Caufes of
our Difquiet and Difturbance cured, or
rooted out. That peace may ever be within
our zual/s * : that there be no tumultuous
breaking in, nor going out ; no complaining in
our Jlreets f : That violence be no more heard
in our land : waJVuig nor deftruclion within
Qiir borders.

And, not only are we to be concerned
fcr the Peace of our Country ; but its Good.
That general Induflry, Honefty and Inte-

* Ffal, cxliv, 1 4., f Ifa. Ix. 18.

Y 3 grity.

grity make take Place j without which no
Community can long flourifh. That Agri-
culture and Manufactures may thrive : the
Poor may be employed in honeft Labour ;
and, in that Way, be fathfied with Bread.
That Trade may profper, may be always
exercifed in fuch a Way as is for the Good
of the Country ; and managed fairly and
honeftly, without defrauding either the Pub-
Jick **, or particular Perfons, of their Due :
and particularly, may not be loaded with
horrid Perjury, which muft bring a Curfe
upon it ; and however perverfe Cuftom may
make it be flightly thought of by Men, that
awful Sentence muft eternally and immuta-
bly ftand ; the Lord will not hold him guilt-
lefs that taketh his Na?ne in vain.

And, in order to our enjoying thofe
Bleflings, we muft be, particularly, con-
cerned for the Prefervation of our valuable
Liberties ; and that excellent Conftitution,
and Form of Government, to which we
owe their Security : that the late wicked
Attempt to fubvertlt, may be improved in-
to a Mean of ftrengthning it, and an Occa-
sion of our holding it faft. That our gra-
cious Sovereign King George^ and his Royal
Family, may be prefer ved : and the Crown
may long flourifh upon his Head ; and,, on
the Heads of his Pofterity after him,, to
Jateft Generations. That all inferior Ma-

• Rom, xiii, 7.

2 giftra-j

[247]
giftracies, and all Places of Power and Tiuff,
may be filled with Men heartily well affect-
ed to our happy Eftablifhmcnt. That Prof-
perity and; Plenty may be within our Palaces :
not for the vain Amufement of the Great;
but for a Blefiing to the Multitude, afford-
ing the Means of Subfiftance to Numbers ;,
and, as a Security to that Power, for the
publick Good, which naturally follows Pro-
perty. In fine, that general Love and
Friendfhip, and all focial Virtues, may take
Place ; that righieoufnefs flourifh, which ex-
alts a nation \ and a due Regard to God
and Religion always prevail. And thus our
Concern is led on,

To the Peace and Profperity of the
Church of God ; efpecially, that Part of it
which is planted among ourfelves. This, is
a fpecial Object of the Concern of every
good Man. That the Light of the Gofpel
may widely fpread : The Minds of all Men
may be fo difpofed to receive it, and it may
enter them with fuch Force of Evidence, as
to overcome all Oppofition ; ftop the Mouths
of Gainfayers ; and captivate the Hearts of
all Men to its Obedience : That, for this
End, all fair and candid Examination be
freely allowed and encouraged ; a Thing,
which never difturbed the Peace of the glo-
rious Head of the Church, and mould never
difturb Her's : That there be no Perfecti-
on of any, on a Religious Account] no In-

vaiion

[248]

the Rights of Confcicnce : but,
all peaceable Subjects to the Civil Govern-
ment be permitted by it to wormip God ac-
cording to their Conferences. That there
be no * Scbifm in the Body ofChriJl ; no un-
charitable Divifions, Sufpicions, or Jealou-
iies among its Members ; but All f endea-
vour to keep the unity of the fpirit in the bond
cf peace, forbearing one another in love. For,
" the Peace of the Church of Chrift is a
" Manly and Reaibnable Peace ; built up-
cc on Charity, Love, and mutual For-
" bearance. As for any other Peace, found-
w ed upon a Submifiion of our Ho?iejly, as
u well as our Under/landings, to weak and
" fallible Men, it is not the Peace of the
" Church of Chrift, but the Lethargy of it."
The true Peace of all the Members of the
Church, muft arife from an inviolable and
clofe Attachment to its glorious Head \ by
Faith, Love, and Obedience : This leads
not barely to an Outward Peace in the
Church ; but that Inward Peace, amidfr all
Difturbances of the World, which is ChrifVs
Legacy to his Difcipies, John xiv. 27. Peace
I leave with you, &c.

And, not only are we to be concerned
for the Peace of the Church • but Its Wel-
fare and Profperiiy. That Its Afinifers
may be cloathed with Right eoufnefs ; and Its
Saints Jhout fir Joy. That the Seats of.

* j Cor, xii, 25. f Eph, iv, 2, 3.

Learn-

[249]
Learning may flourifh : and may fend ma-
ny forth, well qualified to he Ornaments to
their Country, and to the Church of God ;
to fet Truth in the faired: Light, and con-
vince Gain-fayers. That all the Ordi-
nances of Chrift may ever be purely dif-
penfed, fubmiiTively received and obferved :
And, under the Difpeniation of them, all
the Members of the Church, In their feve-
ral Stations, may improve themfelves, and
be aGUting to one another, in every Thing
good and valuable. That Sinners may be
converted to God and Goodnefsj Saints
may flourifli in the inward Graces of the
Holy Spirit, and the Conizations that flow
from them. Particularly -, now that it hath
pleafed God, of his great Goodnefs and
Mercy, to reflore to us Reft and Peace ;
let it be our Concern, that we may be in
the happy Condition of the Primitive
Churches, upon the ceafing of the Perfec-
tion of Saul: of which we read, Jcls ix-
3 1 . Then had the cbtinhes reji throughout all
Judca, and Galilee, and Samaria^ and were
ed;ffiy and walking In the fear of the Lord,
and in the comfort of the holy Spirit > were
multi-plied. Thefe are the BlelTmgs, to our
Country, and the Church, for which we are
to be earneftly concerned. Now,

III. WHATJVuyi are we here taugbt to
exercije and exprefs this Concern ?

i. By

[250]
i. By earneft Prayers. Fray for the j

of Jerujalem. This Duty (when performed
in good Earneft ; and under a juft Awe of
the Searcher of Hearts, whom we pre!
addrefs) is a fpecial Exercife and Teftimony
of the Sincerity of our Love and Concern,
This Way, even they who have moji Pc
may procure more Good than, by all their
other Endeavours, they can poflibly do ; by
imploring the Help of him who is All
cient, the Author of all Blcfilngs and Hap-
pinefs : at the fame Time, they who can
do, or think they can do, little more ; may
pray for the peace of JerUfalem ; and, this
Way, at leaft, fiek her G:od.
earnert Prayer is an excellent Natural mean
of exercifing and improving thefe good Af-
fections, which belong to a truly Pub lick
Spirit; and, was a Spirit of Supplication ge-
neral, it would greatly promote that gene-
ral Piety and Virtue ; which moil directly
conduce to the Publick Welfare. There-
fore, are we fo frequently exhorted to this
Duty in Holy Scripture ; particularly, by
theApoftle, I Tint. ii. I, 2. 1 exhort there-
fore^ that firft of all, /applications, prayers,
ejfions, and giving of thanks he made for
all men : for kings, arid for all that are in
ity ; that we may lead a quiet and peace-
life in all godfineji and honejl) ,
The Subject and Matter' of fuch Ad-
dreiles and Petitii ns may be gathere '

what

[251]

een fpoken under the former
Head : it is often repeated in our publick
Prayers : Let us fee to it, that Cuftom do
jiot turn the Repetition into a lifelefs Form.
In all our Addrefles to God, let us ferioufly
confidcr, to whom we take upon us to fpeak.
Let cur Prayers for our Country, and the
Church of God, be frequent and conftant :
I Thef. v. I J. Pray without ceafmg. Let
them be fervent and importunate : Ifa. Ixii.
07. Ye thai make mention of the Lord, hep
not Juence ; and give him no refi9 till he efta-
blijh) and till he make ferujalem a praije in
the earth. Let them all be offered up in the
Name of the * one Mediator between God and
man, Chriji Jefus'f not contenting ourfelves
with a formal mentioning of his Name ;
but exercifing a lively Faith on his Media-
tion, as our great High Priejl and Advocate

th the Father f. In fine, let us fee to it,
that they be the Prayers of reformed and
righteous Men ; which avail much f ; while
the prayer of the wicked is abomination || .

And, if we are thus in earnejl, in pray-
ing for the peace offcrufalem ; we mall not
reckon that, by our Prayers, we have ^de-
volved the Matter upon God, as to fuper-
fede all other Endeavours of our own for
thatPurpofe; but fhall join with our Prayers,

* 1 Tim. ii. 5. f 1 John :i. 1. J James v. 16.
|j Prov. xv. 3, xxviii. 9.

2. Suit-

, r 252 ]

2. Suitable Endeavours for the publick
Welfare, and the Profperity of the Church,
/ will feek thy good *. And here,

(i.) Let ail our Endeavours, for fuch
worthy and important Purpofes, be lawful
and honcji. Good and honeft Ends are, to
be profecuted only by good and honeft
Means. Let all our Endeavours for the pub-
lick Good be managed in a Way of Loyalty
to our moft Gracious Sovereign, and our
happy Constitution. We have a Prince
now upon the Throne (blefled be God)
whofe amiable Virtues command our hearty
AffecYion and Regard : but, was the perlb-
nal Character of the reigning Prince the ve-
ry Reverfe of the Prefent ; fo long as he-
rules according to Law f, he is the minifler
of God to us for good : Wherefore, we muft
needs he fubjed, not only for wrath, but alfo
for confcience fake. Let us carefully culti-
vate the true Principles of Liberty* Civil
and Religious ; and teach them to our Chil-
dren : there may be great Hopes of doing
Good with the riling Generation ; by fea-
ibning their Minds with good Principles,
before they are tainted with bad Ones.
Again : let all our Endeavours for the Good
of our Country be managed with a due Re-
gard to the Laws ; to which we owe our
Protection, and the Security of our Proper-

* Ver. 9. f Rom. xiii. 4, 5.

ties ;

[ 253 ]
ties ; to which our Church owes its Civil
Eltablimmcnt, and its legal Emoluments
and Provifions : at the fame time, let us not
frrain, or ftretch any Law we call a hard
one ; (o as to make it really harder than the
Legiflature has made it : on the contrary,
wherever human Laws fcem to interfere
with the Laws of God (a cafe which may
fometimes happen, even under the heft Go-
vernment upon Earth) we mud, at all adven-
tures, obey God rather than Men. In fine,
in all our Attempts for the Good of the
Church, let us a& with an inviolable Re-
gard to the facred Rules of Truth and Inte-
grity : Certainly, Lies and Calumnies can
never come in more aukwardly, and out of
Place ; than in pretended Tefiimonm for the
Truth ; or when we profefs to act in the Sa-
cred Name of the Lord Jefus,

(2.) Let our Endeavours, for the pub-
lick Good, be conftant and ajjiduous. That
44 we mould make our whole Life one con-
" tinued Train of good Actions ; and be
** conftantly patting from one Adtion to
" another, that has fome Tendency to pro-
" mote the general Good :" was the noble
Advice of a great Heathen Prince * ; which
may put many Chriftians to the Blum, and
ihould ftir up all our Emulation.

* M, Antoninus, paflira.

2 (3-) Let

[ 254 }

(3.) Let our Endeavours for the Good
of our Country, and of the Church, be fuch
as are proper for each of us, in our feveral
Stations.

We, who are Minifters, may, by the
Bleffing of God, do a great deal this Way :
by our Doctrine, and Example. If we make
it the great Scope of our Labours, not only
to inform Mens Judgments, but chiefly to
gain and form their Hearts ; to the Love of
the Truth ; the Love of God and Good-
nefs j arid a prevailing Relifh for Divine
Things j to the Love of their Country ;
and to every Social Virtue : * in all things
Jhewing ourfelves patterns of good works. Let
it never be faid of us, my Reverend Fathers
and Brethren, as has been too juftly faid of
fome, who have arrogated to themfelves the
Name of Clergy, in other Parts of the World;
** that we have, and drive, a feparate In-
w tereft j oppolite to that of civil Society,
ce and the Community of Mankind :" No :
as, by the Grace of God we have been en-
abled to diftinguifh ourfelves, by acting a
worthy Part for our Country, and our King,
in thefe Times of Trial ; let us go on, to
acl: an uniform good Part, in the whole of
our Miniftry and Converfation : that we,
and the People under the Influence of our
Inftructions and Example, may go on to

* Titus ii. 7.

fhow

[255 J
/how the World, as we have done ; that the
Imputation of Di;K>v-altv uport the IV-io.
terians of Scotland (fo far as it has any Truih
in it) means no more than this : " That
M we have an invincible Difdain to be
M Slaves ; and, especially, to enflave our
tc Gdnfciences to any Jktprtal': But we will
*£ be the beft, and mod zealous, of Sut
" to a King ruling (as the Prefent does) ac-
u cording to Law j and with a tender Re-
" gard to the facred Rights of Cunicienee/'
Again,

Would the People, of all Ranks * fil-
low after the Things that wake fir Peacp, and
whereby they may edify, and profit, one .
th&r -, each in his Station, would do fomc-
thing for the Publick Welfare.

Would the Great Ones imitate the Ex-
ample of the Noble Mordecai : who, while
he lay concealed under the Appearance of
the meaner! Character, made a timely Difco-
Very-f of a traiterous Conspiracy againft the
Life of the King ; and, even then, tdifdain-
ed to truckle to an Idol of State, or meanly
make his Obeyfance to one who was unwor-
thy of it -, || was mod: deeply aftected with
the Calamities, and the Danger of his Coun-
trymen j * and improved his Accefs to a
Court, to found plain undifguifed Truth,
and honeit feaibnable Advice, into a Royal

* Rom. xiv. ig. f Efther ii. 21. t — iii . 2. &c.

|j — iy. 1. Sec. * — viii. 13, 14.

Z 2 Ear:

[256]

Ear : And, when raifed to that Greatnefs
and Power he well deferved, was f accepted
$f the multitude of his brethren, feeking the
wealth of his people , and fpeaking peace to aH
his feed.

Would thofe of inferior Stations hefub-
jecl to Principalities and Powers, obey Magi-*
ji rates, and be ready to roery good Work *.

IN fhort, there is not the meanelt. Servant-
man, or Maid, but may do fomething for
the publick Good -, and even adorn the Dcc~
trine ofGOD our Saviour in all Things % ;
by performing faithfully, and with Good'
zvill\\, the Duties of their feveral Stations j
and thus, ferving the Lord Chrijl -J-.

To excite to this Public Virtue, the
Pfalmift,

IV. Suggests feveral encouraging Mo-
tives. As,

I. That our own Welfare and Profpe-
rity arifes from this Difpofition. They ft all
profper that love thee. As, when Calamities
become univerfal, all are, at leaf!:, in Dan-
ger of being involved in them ; fo, the Ef-
fects of Publick Profperity ufually circulate
and fpread, till All come to feel them : And
the Lover of his Country has, ordinarily, a
/pecial Share of them.

fEftherx. 3. * Tit. Hi. 1. J Tit. fi. 10. U Eph.
Vi. 7, -t Co), iii.34.

But,

[^57]
But, fharing in the outward Bleflings of
Peace and Plenty is a thing fmall and incon-
siderable, to the inward Pro/per ity they en-
joy, in whofe Breads fuch Noble and gene-,
fous Affections have the Prevalcncy : Affec-
tions, the Exercife of which gives an imme-
diate Joy ; to which the felfifh Heart is a
Stranger ! a Joy, exceedingly increafed, by
the Approbation of the confeious Mind ;
and by a Senfe of the general Efteem Pub-
lick Virtue procures ; the deferred Love of
thofe of the fame worthy Character ; and,
efpccially, the never-failing Approbation of
the Great Parent of Human Society, whom
the good Man lo gloriouily imitates ! What
a Joy muft it give to the generous Heart, to
fee the Publick flourifh ? to behold Happi-
nefs fpread around him ! efpecially, when
this is accompanied with the Reflection on
his having contributed his little Share to this
Profperity ! Little perhaps ; yet all the Share
he could : How delightful to the Pious Soul
to^ the. Good of God's Chofen 3 to rejoice in
the Gladnefs of 'his Nation ; and triumph with
his Inheritance ! * And, not only are fuch,
generous Affections delightful, when fuccefs-
ful : But even when they carry a Man
through a Series of anxious and fruitlefs
Cares, and painful Sympathy ; ftill the Con^
fcioufnefs of the Goodnefs of his Heart, and

* Pfel. cvi. 5.

the

[ -58 ]

the Integrity of his Intentions, gives him
great Comfort and Joy. The good Alan's
fharing in the Calamities of his Country,
cannot hinder, or mar, this inward Profpe-
rity : and, even when the View of publick
Dpftreis gives him the greatefl Pain, the
Confciouihefs of this generous Affection muft
give him a fatisfying Self- approbation. And,
as the Caufe of Truth and Righteoufnefs,
and of the Church of God, mall, certain' v,
be the prevailing and triumphant Caufe at
[aft ; to all the true Friends and Lovers of
that Caufe it fhall, o?ie Day, be faid ; * Re-
joice with "Jerufalem, and be glad with her, all
ye thai hve her : rejoice with joy for her, all ye
that mourned for her, In fine \ by the Ex-
ercife of theie generous Affections, in any
way, the Soul profpers and improves in thofe
Virtues, by which it is fitted for perfect:
Happinefs, and Fidnefs of Joy, in the moft
exalted Society. Thus, O ferufalem^ they
Jhall pro/per that love thee ! while f the haters
cf Zicn, open or difguiied, fhall be confound-
ed and turned back : they fhall be as grafs upon
the houfe-tops, which wither eth afore it grciv-
eth up.

2. The Happinefs cf thofe in whom we
are mofr. nearly concerned is involved in the
publick Profperity. For my brethren and
companions-fakes, I zvill now fay, Peace be

* Ifa. Ixvi. io. f Pfal. exxix. 5, 6,

within

[ 259]
within thee. If, therefore, we have any juft
Concern for our own Families, our nearelt
Friends, or mofl intimate Acquaintances ;
let this lead us to a Concern for the Publiclc
Welfare, and the Prosperity of the Church :
for without the general Profperity ; private
Advantages will fade, or be of little Account.
Particularly ; if we have any Concern for
Poilerity ; any tender Affection for our dear
Children ; if we would defire that they fhould
be happy, and blefs our Memories when we
are gone \ let it be our Care to have the
Blcilings we enjoy ; thofe valuable Liberties
and Privileges, Civil and Religious, which
our bsave and worthy Anceitors have handed
down to us, at the Expence of fo much
Blood and Treafure ; faithfully tranfmitted
to our Pofterity. " That the Love of our
" Country contains within it the Love of
" every other Relation," is an Argument
much infilled on, by the great Roman Ora-
tor and Philcfopher*. But, the Pfalmifr.
concludes, with a higher Reafon for his Love
of Jerufa/em, and our Love of our Country,
than could enter into the Heart of an old
Roman : Becaufe of the houfe of the Lord our
God, I willfeek thy good. Let us, therefore,
confider,

* Car: funt parentes j cari Uberi, propinqui, familiares •
fed omnes omnium caritates patria una complexa eji. Clc,
Off. i. 17.

3. What

[26o]
3. What do we owe to the Church of
Chrift ; which He hath redeemed by His
moft precious Blood ? to that Church, by
whofe pious Care we have been trained up
in the Knowledge of the moft important
Things, and in the moft excellent Virtues ?
Great as the Motive is, to be zealous for
the Peace and Profperity of our Country ;
becaufe it fecures all the Bleflings of a tem-
poral Happinefs, to ourfelves, and the dear-
eft Objects of our Affection : yet, to a well-
tlifpofed Mind, this is of fmall Account, in
Companion with the Opportunities of cul-
tivating the Temper by a pure Religion ;
and having ourfelves, and our Friends, train-
ed up, by its Means, in fuch Difpofitions of
Heart, fuch Habits of Piety and Virtue, as
will make us bappy, not only in this World,
Init through Eternity. *

FINIS.

C7-HIS Author writes with candour > and
in a very fenfible manner ; there are no
marks, in his Letters, of that intemperate
heat) and violent party-fpirit, with which
the writers in this controverfy, more perhaps
than in any other, have generally difgraced,
loth them/elves, and their fubjecls.

Monthly Review for Oct 1758. p. 414.

A
PLAIN ACCOUNT

O F T H E

Ordinance of BAPTISM;

IN WHICH

All the Texts of the New Testament,
relating to it, are produced, and the
whole Doctrine concerning it drawn
from them alone :
I N

A Course of LETTERS

To the Right Reverend

Dr. BENJAMIN HOADLY,

Late Lord Bifhop of Winchefter^

Author of a Plain Account of the
Lord's Supper.

Tejhall not add unto the word which I have com-
manded you, neither Jhall you diminifh from
it.

The Second Edition, Correated,
With Additions.

LONDON:
Printed for G. Keith, in Gracechurch-Jlrett , l-
(Price One Shilling.)

LETTER I.

My Lord,

w,

HEN I read your Lordfhip's
Plain Account of the Sacrament of the Lord's
Supper^ many years ago, I could not help
wifhing to fee an account of the other Sa-
crament drawn up in the fame manner.
You have certainly laid the true foundation
of our enquiries into the pofitive inftitu-
tions of Chriftianity. You draw your ac-
count of a Chriflian rite from the Chriftian
records ; and your afTertion is undoubtedly
true : " that all pofitive duties^ or duties
<c made fuch by inftitution alone, depend
" entirely upon the will and declaration of
Ci the perfon who inftitutes or ordains
" them, with refpedr. to the real defign
<c and end of them ; and, confequently, to
" the due manner of performing them."

Since no one has yet executed what has
been fo long wifhed for, I fhall maks an

B

CO

humble attempt to follow your LordfliipV
example with refpecl: to the facrament of
baptifm. I fhall lay together all the texts
in the New Teftament relating to it, and
from them alone draw the whole doctrine
about it. And I reckon it is with great
propriety that I addrefs my enquiries on this
jfubjedt to your Lordfhip, becaufe if I find
the truth, I am indebted to you for point-
ing out the fhorteft and plaineft way to iu

I beg leave to begin with fome of your
proportions, making the neceflary altera-
tion from the one facrament to the other,

I. The receiving of baptifm is not a duty,
of itfelf ; or a duty apparent to us from the
nature of things ; but a duty made fuch to
Chriftiansy by the pofitive inftitution of
Jefus QWift.

II. All pojitive duties, or duties made
fuch by inftitution alone, depend entirely
upon the will and declaration of the perfon

Who inftitutes qx ordains them, with re-

... *

(3)

fpecT: to the real defign and end of them ;
and, confequently, to the due manner of
performing them.

III. It is plain, therefore, that the na-
ture > the defign, and the due manner of re-
ceiving baptifm, muft ofneceflity depend
upon what Jefus Chrifo who inftituted it,
hath declared about it.

IV. It cannot be doubted that he him-
felf fufficiently declared to his firft and im-
mediate followers, the whole of what he
defigned mould be underftood by it, or im-
plied in it.

V. It is of fmall importance, therefore,
to Chrijliant) to know what the many
writers upon this fubjecl;, fince the time
of the Evangelifts and Apoftles, have af-
firmed ; much lefs can it be the duty of
Christians to be guided by what any per-
sons, by their own authority, or from their
own imaginations, may teach concerning
this duty.

(4)

VI. The paflages in the New Tejfd-
ment, which relate to this duty, and they
alone, are the original accounts of the na-
ture and end of this inftitution, and the
only authentic declarations, upon which
we of later ages can fafely depend, being
written by the immediate followers of our
Lord ; thofe who were witnefTes themfelves
of the injlitution^ or were inftrucled by
thofe who were 10, and join with them in
delivering down one and the fame account
of this religious duty.

Your Lordfhip will permit me to men-
tion an obfervation of yours, moll worthy
to be remembered, under this laft propor-
tion, viz. " A very few years make a
<c great alteration in mens notions, and
*c language about fuch points of religion.
<c And the diftance of many years makes
*f a ftill greater alteration ; whilfl men of
<c various opinions, and ftrong imagina-
*' tions, are continually going on to com-
;" ment and enlarge upon fuch fubjecls^
" the New Te (lament therefore, in th*

(.5)
*c cafe, is alone to be depended on : from-
iC which we ought, with the greateft care
<c and honefty," to take all our notions of
« this duty."

Your Lordfhip will be pleafed with the
following obfervation of Archbiihop TV/-
lotfon, much to the fame purpofe. " In
Ci procefs of time, the beft inftitutions are
** ap*. to decline, and by infenfible degrees
<; to fwerve, and depart from the perfec-
f tion of their firft ftate ; and therefore it
M is a good rule, to preferve things from
<6 corruption and degeneracy, often to look
f back to the firjl inftitution^ and by that
'? to correct thofe imperfections and errors
<c which will almoft unavoidably creep in
f* with time." Vol. 2. page 170, edit. fol.

I fhall now offer to your Lordfhip's pe-
rufal every text of the New TeJ!ame?2t, that
fpeaks of the facrament of Baptifm. It
will be proper firft. to fetdown thofe which
belong to Johnls baptifm.

(6)

Pajfages sf Scripture concerning John'*
baptifm.

1. Mat. ill - 5, 6, 7. Then went out
to him Jerufalem and all Judea, and all
the region round about Jordan, and were
baptized of him in Jordan, confefling their
fins. But when he faw many of the Pha-
rifees and Sadduces come to his baptifm, he
faid unto them, O generation of vipers, &c*

2. Verfe 11. I indeed baptize you with
water unto repentance, &V.

3. Verfe 13, 14, 15, 16. Then cometh
Jefus from Galilee to Jordan unto John,
to be baptized of him. But John forbad
him faying, I have need to be baptized of'
thee, and comeft thou to me ? And Jefus
anfwering faid unto him, fuffer it to be fo
now; for thus it becometh us to fulfil all
righteoufnefs. Then he fufrered him. And
J-tfus when he was baptized went up
ilraightway out of the water.

( 7)

* 4- Mat. xxi. 25, 26, 27. The baptifm
of John, whence was it? From heaven,
or of men ? And they reafoned with them-
felves, faying, if we fhall fay from heaven,
he will fay unto us, why did ye not then
believe him ? But if we fhall fay of men,
•we fear the people, for all hold John as a
prophet. And they anfwered Jefas, and
faid, We cannot tell, fcfr.

. 5. Mark i. 4, 5. John did baptize in
the wildernefs, and preach the baptifm of
repentance for the remiflion of fins. And
there went out unto him all the land of
Judea, and they of Jerufalem, and were
all baptized of him in the river of Jordan
confefling their fins.

6. — Ver. 8, 9, 10. I indeed have bap-
tized you with water. And it caifte to

pafs in thofe days, that Jefus came' from
Nazareth of Galilee, and was baptized of
John in Jordan, and ftraightway coming
m out of the water, fcfa

(8)

J. Mark xi. 30. The baptifm oijohriy
was it from heaven, or of men ?

8. Luke III . 3. And he came into all
the country about 'Jordan^ preaching the
laptifm of repentance for the remiflion of
fins.

9. — Ver. 7, 8. Then faid he to the
multitude that came forth to be baptized
of him, O generation of vipers ■
bring forth therefore fruits meet for repen-
tance,

10. — Ver. 12. Then came alfo Publi-
cans to be baptized.

II. — Ver. 16. I indeed baptize you
with water.

12. — Ver, 21. Now when all the peo-
ple were baptized^ it came to pafs that Je*
Jus alfo being baptized^ &c.

13. Luke vii. 29, 30. And all the peo-
ple that heard him, and the Publicans

(9)

juftified God. being baptized with the bap*
tlfm of John. But the Pharifees and Law-
yers rejected the counfel of God againft
themfelves, being not baptized of him.

14. Luke xx. 4. The baptlfm of Jobn>
was it from heaven or of men I

15. Johnu 25, 26. Why baptize/? thou
then, if thou be not that Chrlft^ nor Ellas \
neither that prophet ? John anfwered them
faying, I baptize with water.

16. — Ver. 28, Beyond Jordan where
John was baptizing.

17.— Ver. 31. That he fhould be made
tnanifeft to Jfrael : therefore am I come
baptizing with water.

18. — Ver. 33. He that fent me to bap-
tize with water.

19. John iii. 23. And .John alfo W3s
baptizing in Enon> near to Salim9 becaafs

3

(10)

there was much water there; and they
came and were baptized. Note, fome un*
derftand

[Verfe 25. of bapttfm^ then there arofe
a queftion — about purifying,]

<-

20. 'John lv. 1. The pharifees had
heard that J ejus made and baptized more
difciples than John.

21. John x. 40. Beyond Jordan^ into
the place where John at firlt baptized.

22. Afts \. 5. ^/;« truly baptized with
water.

23.— Ver. 22. Beginning from the bap*
tifm of John.

24. ^f?5 x. 37. After the baptifm which
y^/;/? preached.

25. — xi, 16, John indeed baptized \yilk

water.

( II )

2o. — xiii. 24. When John had firft
preached before his coming the baptifm of
repentance to all the people.

27. — xviii. 25. He [JpoIIos] fpake and
taught diligently the things of the Lord,
knowing only the baptifm of John.

28. — xix. 3, 4. Unto what then wTere
ye baptized? And they faid unto Johns
baptifm. Then faid Paul, John verily
baptized with the baptifm of repentance,
faying unto the people, that they fhould
believe on him which fhould come after
him, that is, on ChriJi Jefus.

Toffages of fcripture concerning Christ's
Baptifm.

I. Mat. xxviii. 19. Go ye therefore
smd teach all nations, baptizing them in
the name of the Father, and of the Son, and
of the Holy Ghoft.

2. Mark xvi, 15, 16. And he faid unto

3.

( n )

vTito them, go ye into all the world, and
preach the gofpel to every creature; he
that believeth and is baptized fhall be faved*

3. John iii. 5. Except a man be born of
water and of the fpirit, fcfr.

4. — Ver. 22. After thefe things came
Jefus and his difciples into the land of Ju-
dea ; and there he tarried with them and.
baptized*

5. — Ver. 26. Behold the fame baptizeth>
and all men come to him,

6. — iv. I. 2. When therefore the Lord
knew how the pharifees had heard, iha£
Jefus made and baptized more difciples
than John (though Jefus himfelf baptized
not, but his difciples.)

7. Acls ii. 38. Then Peter faid unto
them, Repent, and be baptized every one
•f you in the name of Jefus Cbri/l, for the

( i3 )

rem'fffibn of fins, and ye (hall receive the
gift of the Holy Ghoft.

8. Acls ii. 41. Then they that gladly
received his word4were baptized.

9. — viii/12, 13. But when they be-
lieved Philip, preaching the things con-
cerning the kingdom of God, and the naute
ofjefus Chri/l, they were baptized, both men
and women. Then Simon himfelf believed
alfo ; .and when he was baptized, &c.

10. — Ver. 16. Only they were baptized
in the name of the Lord J ejus.

11. — Ver. 36, 37, 38, 39. And as they
went on their way they came unto a cer-
tain water. And the Eunuch faid, See,
here is water, what doth hinder me to "be
baptized? And Philip faid, if thou be-
lieveft with all thine heart thou may^fL
And he anfwered and faid, I believe that
Jefus Cbrijl is the Son of God. And he
commanded the chariot to ft 2 id flill. An£
they went down both into the water, both

-Philip and the Eunuch, and he baptized
him. And when they were come up out
of the water, &c.

T2. — ix. 1 8. And [Saul] arofe and was

baptized,

13. — x. 47, 48. Can any man forbid
water, that thefefhould not be baptized,
which have received the Holy Ghoft as
•well as we ? And he commanded them to
"be baptized in the name of the Lord.

14. Atls xvi. 15. And when (he [Lydia]
was baptized and her houftiold.

15. — Ver. 33. And was baptized, be
[the jaylor] and all his flraightway.

16. — xviii. 8. And many of the Corin-
thians hearing, believed, and were bap-
tized.

17. — xix. 5. When they heard this3
they [who had before been baptized into

( is >

John's baptifrn] were baptized in the name
of the Lord jefits.

1 8. — xxii. 16. And now why tarrieft
thou? Arife and be baptized, and wajb
away thy fins, calling on the name of the
Lord.

19. Romans vi. 3, 4. Know ye not, that
fo many of us as were baptized into Ghrift
ye/us, were baptized into his death ? There-
fore we are buried with him by baptifm into
death, that like as Chrijl was raifed up
from the dead by the glory of the Father,..
even fo we alfo fliould walk in the newnefs
of life.

20. I Corinthians i. 13, 14, 15, 16, 17.
Were ye baptized in the name of Paul?
I thank God that I baptized none of you,
but Crifpus and Gains : left any fhould fay,
that I had baptized in mine own name.
And I baptized alfo the houftiold of Stepha-
nas : befides, I know not whether I bap-

( **i

iizect any other ; for Chrift fent rhe not to
baptize, but to preach the gofpel.

21. I Cor. vi. ii. But ye are wajhed.

22. Ibid. xii. 13. For by one fpirit arc
we all baptized into one body. [Note,
this may rather be underftood of the bap-
tiCm of the Holy Gho/?.]

23. 1 Cor. xv. 29. Elfe what fhall
they do, that are baptized for the dead.
[That is, I think, by baptifm come into
the place of thofe Chriftians who are dead,
who are their fuccejfors in their profeffion,
and in their fufferings.]

24* Gal. iii. 27. For as many of you
as have been baptized into Chrift, have put
on Chrift.

25. Ephef. iv. 5. One baptifm,

26. Ibid. v. 26. That he might fancli-
fy and cleanfe it, with the ivajhing of water y
by the word.

( '/)

27. Colojf.u. 12. Buried with him (ri
baptifniy wherein alfo you are rifen with
him.

28. 7/7. iii. 5. According to his mercy
he faved us, by the wajhing of regenera-
tion, and renewing of the Holy Ghoft.

29. Hebrews vi. 2. The doclrine of
baptifms. [Note, it is not certain, this
has any reference to Chriflian baptifm. See
Peine in loc.']

30. — x. 22. Our bodies wajkcd with
pure water.

31. 1 Peter iii. 21. The like figure
where- unto, even baptif?n, doth alfo now
fave us (not the putting away the filth of
the flefh, but the anfwer of a good con-
ference towards God) by the refurreclion,

Befides the foregoing, there are thefe
following texts, which fome good expoft-
"lors underftand of baptifm.

C

( i« )

2 Peter i. 9. And hath forgotten, that
he was purged from his old fins. Hebrews
vi. 4. Thofe who were once enlightened*
Heb. x. 32. In which after ye were iUw-
minated,

Thefe are, I believe, all the texts in the
New Tejlament) that relate either to the
baptifm of John, or of Chrift,

The obfervations I have to offer from
them, {hall be referved to fome following*
letters.

/ am, my Lord,

Tcur Lord/hip's ?noft obedient
humble Servant,

LETTER

LETTER II.

My Lord,

J[ HERE are fome opinions in Theo-
logy (o entirely fpeculative, that a man,
who has a juft value for time, would fcarce
think himfejf jufuned in fpending a day to
examine which are ris;ht, and which wrong:*
The fubjeel: before us is not of this fort : it
is entirely of a prdftieat nature* and comes
into practice daily. It therefore becomes
us to look well to our rule, to what our
Saviour and his immediate followers have de-
clared about this duty ; M becaufe (as your
" Lordfhip well obferves) we can have no
<c other direction in this fort of duties, un-
M lefs we will have recourfe to mere ittveri-
C{ tion, which makes them our own inftitu-
<e tions, and not the inftitutions of theft
<e who firft appointed them." Plain Ac,
P- 3-

In the foregoing letter, it appears, there
are about tbreefcore texts of fcripture, which

C 7,

( 20)

fpeak of the inftitution of baptijm;, partly
as pra&ifed by John, and partly by the
Apoftles and Difciples of Jefus Chrijl :
PafTages abundantly fufficient to inform us
of the nature, defign, and manner of this
facrament.

I beg leave firft to lay before your Lord-
fhip an enquiry into the manner of this rite,
or what the New Tejlament means by the
action of baptizing.

The writers of the New Tejlament make
ufe of two words, 0avTi& and *«*> which
Jead us to the precife meaning of baptifm,
the latter of which is almoft the conftant
word of the Septuagint in thofe very nume-
rous places where bathing, or warning the
whole body is commanded, in contradiftinc-
tion to every other practice of warning
the hands or feet, or fprinkling or wafh-
ing of cloaths. Aaa-eron v^un occurs no
lefs than eleven times in one chapter,
where bathing the body is appointed

( 21 )

en fundry occafions, as a diftinft rite
from warning the hands, or garments,

The Evangelifts and Apoftles did, as Dr.
Prideaux9 the moft learned Jofeph Mede,
and others obferve, * all quote from the
Greek of the Old Tejlament. Prid. Connecl.
vol. II. page 47, edit. 3. Mede's Works,
p. 625. Since therefore *«^£T«i v$ari»
ufed times without number in the Old
Tejlament, never imports lefs than bath-
ing, or warning the whole body; it fol-
lows, baptifm means the fame, when it
is exprelfed by our body wajhed with pure

* " We muft explain the phrafeology of the Apoftle3
*< by that of Mofes, and the prophets. The Greek of
'.* the Septuagist verfion, which was commonly read by
f* thafe Jews who lived in foreign countries, and fpoke
" the Greek language, will ferve to ihew us, what words
*l in the Hebrew correfpond to the Greek words, which
" the Apoftles ufed. For the Apoftles ufed the Helleni-
t: fie Greek, into which the Old Teftament is tranflated,
" and which the Jews in their difperfions commonly
*' read." Tay!or,s Key to the Apoftolic Writings, p.
j 1 q. edit. 2.

( 22 )

. [Gr. fctafieru to cx^x |>5«TI K£&if«.1

. X. 22.

e have a remarkable paffage in the
cafe of Naatnan the Syrian's cure of a le-
commands him to go and
.;.;.] in Jordan feven times; the
very pruclice appointed for cleaning a
leper, and which, without controverfy,
means wajhing the whole body, in diflincrion
from all other rites of fprinklir.g, pouring , fcfV.
What is done by the leper in confequence
of this command ? He went down and dip-
ped himfelf [iGwrrto-aTo] feven times in
Jordan, according to the faying of the
man of God, 2 Kings v. 14.. What was
the faying of the man of God? JVafl)
[bathe! feven times. He did as he was
minded, viz. he dipped himfelf {cvqli
times ; the ftri& tranflation of the Hebrew
\vord[72lD>] ana & rendered in every place,
without one exception, where the word
occurs in the Old Tejlamrat. From which
word the jews call John the Bap'tift i^lO
the dipper. Grot, in Mat. xiv. 2.

( 23 )

It falls out, my Lord, very remarkably,
that the only two words which the Greek of
the OldTieJlament makes life of to exprefs the
rite of warning the whole body, as diftincl:
from all other rites of fprinkling, pouring,
warning the hands and feet ; both thefe
words, and only thefe, are made ufe of in
the Greek of the New Tejiament, to fpecify
and determine, with precifion, the action
of baptizing. So that if the Evangelifts
and Apoftles had, on purpofe, fought
words which fhould precifely exprefs a ba-
thing the whole body, and prevent all inqui-
ry whether they meant nothing Jhort of it;
they could not pojffibly have met with two
fitter words than X8u * and (2a*ri£u. Bun™
would hardly have done fo well, becaufe,
borrowing their Greek from the Old Tejla-
ment, this lail word is never ufed there to
exprefs the rite of warning or dipping a
perfon's whole body. Let any learned per-
fon try to find out two better words, if he

* The New Teftament has alfo its compound a7r5?.-«,
Arts xxii, j 6, I, Cor, vi. i:.

( 24 )

had a mind to exprefs a wajbiug of the whAe
hdy. The queftion is not, whether Jprink-
Ibig was a ceremony of purification. No
one doubts it : but whether fprinkling is
the rite of baptifm f Whoever is acquainted
with the Greek of the Old Tejiament,
whence, as has been obferved, the Evan-
geiifts and Apoftles took their language,
may perceive that fprinkling and baptifm are
as dijlhici rites, as are the actions of bap-
tifm, and the priefi's putting oil upon the
tip of the right ear, and the thumb of the
right hand, and upon the great toe of the
right foot. Both which ceremonies of bap-
tifm, and fuch application of oil, were ufed
in cleanfing a leper. Leu. xiv.

And here your Lordmip will permit me
to obferve, we run into a great mijlake and
confufion of language, when we talk of
fprinkling and immerfim as different modes
of the jame thing. Modern cuflom has re-
conciled us to this abufe of language ; fo
that we do not ftumble at the inconfiftency,
when we call fprinkling baptifm. But he

( 25 )

that fhall confine himfelf unto the ideas
conveyed by fcripture- language ; will per-
ceive that to call fprinkling a mode of bap-
tifm, is to call fprinkling a mode of bathing
or of wafoing the body in water, 'Tis to
confound two rites entirely as diftincl-, as
were w a fling the body, and /having off the
hair, in the purification of a leper. Accord-
ingly the Chriflian church, the whole Chris-
tian church, for thirteen hundred years fuc-
cefiively from the time of the Apottles, uh-
derftood by baptifm immerfion, and fo prac-
tifed ; fprinkling being only permitted upon
extraordinary occafions. Fid. JFhitbfs note
on Romans vi. 4.

Your Lordfhip [Plain Account, page
150.] obferving, at lead quoting Dr.
Clarke as obferving, that Baptifm is ftiled
a being buried with Chrijl, and rifmg with
him again, remarks, « this expreffion made
" ufe of by St. Paul, with relation to bap-
" tlfm, is taken from the cuftom of immer-
u Jim in the fir ft days, and from that par-
" ticular manner of baptizing profelytes,

( 2b )

44 by which they were firft covered wltfe
64 water, and in a ftate as it were of death
" and inaelivity\ and then arofe out of it
*' into a iort ofnewftate of life and action.
" And if baptifm had been then performed,
as it is now amongft us, we fhould ne-
ver have fo much as heard of this form of
" exprefiion, of dying and arifing again, m
" this rite."

By this your Lordfhip authorizes me to
fay, that in the fir ft days Baptifm was not
performed as it is now amongft us. No,
my Lord, it is now amongft us changed
into another thing: not into a different mode
of the fame rite ; but into another and diffe-
rent rite. The firft days fay, that baptifm
was immerf.on. " And whatever was truly
*' neceffary at firft towards a right under-
*c ftanding of this injiitution^ was without
" doubt contained in the firft and earlieft
■" accounts ; otherwife it muft be faid, that
" the very firft Chriftians, who were called
<c upon to perform this duty, and who
•-" actually did perform it very frequently?

( *7 )

44 were not fully infhueted by the Apodles
44 in it." Plain Account , page 7,

According to the fivft and earliejl ac-
counts, that Is, according to " the only
44 authentic declarations, upon which we of
" latter ages can fafcly depend? [Plain
Account^ page 7.] When an Apoftle^ or
other fit perfon faid, I baptize thee in the
name of the Father, ilfc. He meant, I im-
merge, plunge^ dip thee in the name, &c.
This your Lordfhip knows was the cuftom
in the firjl days : fo that when our Lord
and Saviour fent forth the Apoftles with
this commiffion, Go teach all nations, bap-
tizing them : He meant immerge them. And
fo the Apojlles actually underftood him, for
fo they praclifed. And "if Baptifm had
" been then performed as it is nowamongft
44 us, we fhould never have fo much as
44 heard of this form of exprefTion, of dying
4C and arifmg again in this rite." But
44 the diftance of many years has made a
44 great alteration in mens language about
44 this point," joining together in one word

( 2S )

[baptize] two, fever -a I, dijlincl rites, which
the Almighty has always put afunder. And
from whom came the ejlablified change of
the fcriptural baptifm into another quite dif-
ferent inftitution r* Let the learned Dr.
Wall anfwer, " it is a rule that does not
" fail in any particular that I know of,
«f viz. All the nations that do now, or for-
" merly did, fubmit to the authority of
cc the bifhop of Rome, do ordinarily baptize
** their infants by pouring or fprinkling.

" 'But all other Chriftians in the world,
<i who never owned the Pope's ufurped
*' power, do, and ever did, dip their in-
" fants in the ordinary ufe. And if we
w take the divifion of the world from the
" three main parts of it, all the Chriftians
<c in Afia, all in Africa , and about one
M third part of Europe, are of the laft fort,
*c [viz* who underftand by baptifm immer-
"fion, and fo praclife]. In which third
" part of Europe are comprehended the
" Chriftians of Gracia, Thracit, Servia,
" Bulgaria, Walachia, Moldavia, Ruff a,

(29)
ci ot\ and even the Mufcovites, who, rf
«c coldnefs of the country will excufe, might
" plead for a difpenfation with the mod:
" reaibn of any." Hiji. Inf. Baptif?n, part
2. page 309, &c. edit. 1.

See here, my Lord, how the hnmerfion
of the firfi days came to be call out, and fet
afide. The church of Rome, the mother
of abominations, who think eth to change times
and laws, Rev. xvii. Dan. vii. She firft
fet afide the common ufe of dippi?ig 3 and
her example is followed by thofe proteftant
churches that were once under her tyranny
and corruption -, but by none elfe.

I am,

?ny Lord, &c.

I

LETTER III.

My Lord,

N order to fettle right notions on the
prefent (abject:, it cannot be too carefully
attended to, that, in holy fcripture, fprink-
ling, pouring, and wafhing or bathing the
body, are always cliftintt rites, never con-
founded, or fubnituted one for another.
If therefore it (hall appear, that the bap-
tifm of fcripture is nothing more or lefs than
zuajhing the body ; not the hands, or feet,
or face, or any other particular part ; much
lefs fprinkling, which the fcripture never
confiders as any wafhing at all, but a rite
intirely diftindt from every kind of lotion ;
if, I fay, baptifm be wajhing the body, it will
deferve and demand the very ferious confede-
ration of every one who is concerned to
obferve this as an inftitution of God, whe-
ther, and upon what principle, we may
lay afide the one only baptifm of fcripture,
and put another thing in the room of it ?

(3i )

And further, with refpecl to the practice
of modern times (for fprinkling is but ot
late date in England) it may dc-ferve alfo to
be confidered, whether there be in any
part of the Bible any fuch religious cere-
mony, as fprinkling water on the face ? If
my reading does not deceive me, there does
not appear in all the five books of Mofes
any rite of fprinkling mere water. There
was a fprinkling of water mixed with
blootl, and of water mixed with the allies
of an heifer ; but I think no fuch thing
as fprinkling fimple water. It is faid in-
deed, Eze/c. xxxvi. 25. Then will I
fpr inkle clean water upon you, and ye
fhall be clean ; alluding, no doubt, to fome
watery purification in the law of M
But I have not been able to find any ex-
pofitor, who could point out any cere-
mony of unmixed water, to which this
refers. The only probable account I can
find is, it refers to the water of ' jeparation^
Numb, xix. called alfo water, limply 3 but
this was really a compofition of various in-
gredients, dz, the afhes of a burnt heifer,

( 3* )
cedar-wood, and hyfop, and fcarlet, all
mixed with the water. And in this cafe
the unclean perfon was not only to be
Jprinkled with this mixture^ two feveral
days, but, moreover, there was another
quite diftin£t rite to be performed, even a
baptifm, verfe 19. And the clean perfon
fhall [prinkle [the water of feparation]
upon the unclean, on the third day, and
on the feventh day. And on the feventh
day he fhall purify himfelf, and warn his
cloaths, and bathe himfelf in water. Tivice
fprinkled, my Lord, and after that once
baptized.

IVafbing the hands was a religious cere-
mony of divine appointment ; as alfo warn-
ing the feet. If then a clergyman mould
wafh only the hands, or feet of the perfon
to be baptized, and juftify his practice by
this text, John xiii. 10. Jefas faith t&
hi?n, he that is %vajhed needeth not fave to
wajh his feet, but is clean every whit. I
fubmit it to your Lordfhip's ccnfiderationy
whether a minifter has not as much [or

( 33 )

more] icriptural authority co practife thus3
and iblemnly ufe the name of the holy Tri-
nity on this occafion, and call it baptifm,
as he has to fprinkle the face, or, as the
cuftom is in Switzerland, to pour water
on the back part of the head, * and call
it baptifm. All men, I doubt not, would
cry out againft this clergyman, as a cor-
rupter of the facrament of baptifm. But
why ? Not becaufe it is further removed
from the fcripture- account of baptifm, [viz.
a wajhing the body with pure water] than
our prefent practice, but becaufe it is net
cuflomary.

I now beg leave to lay before your
Lord'fhip thofe pafTages on baptifm, whofe
circumjlances affift in determining the due
manner of this inftitution \ and, if I intro-
duce the remarks of learned men on fome
of thefe pafTages ; I do it, not as if by their
authority, be they ever fo learned or nume-

D

* Birtiop Burnct\ 2d Letter of his Travels, -

( 3+ J

reus, the point in queftion is to be decw
dedj but, on this principle, ^/z. that it
may fairly be pfefumed, a judicious and
learned writer will not, againft his own
practice, acknowledge more, than what
he feels himfelf ion/trained to grant, by
the overbearing force and evidence of
truth.

Mat. Hi. 5, 6. Then went out to "hint
*J errtfakm^ and all Judea^ and all the re-
gion round about Jordan^ and were bap-
tized of him in Jordan.

Verfe i 6. And Jefus when he was bap-
tized went up ftraightway out of the wai-
ter.

Mark i. 5. Were all baptized of hirr.
m the river of forchn.

Verfe 9, 10. Jefus was baptized m-
Jordan ; and ftraightway coming up cut
#/*the water*

( 35 )

Jo!m iii. 23. John was baptizing in
JEW/, becaufe there zuas much water there.*

Jcls viii. 38, 39. They went down both
into the water , both Philip and the Eunuch ;
and he baptized him. And when they
were come up out of the water,

Rom. vi. 4. Buried with him by bap-
tifm, D 2

* In the Greek, v^atx <0"cX\a, many waters, which
Some, either rtot knowing, or not attending to the He-
brew idiom, have fancied does not oblige us to understand
0/ much or a large quantity of water. Whereas u^atx.
*oXXa is only the Hebraifm E2PJT\ CTO. Now the
lingular number of this Hebrnv fubftantive being not
ufed, therefore the Greek verfion is fometimes vtuf wa-
ter, fometimes v^xra -waters, though the Hebrew fiands
always the fame. An example or two will fuffice, in-
ftead of great numbers which might eafily be produced,
Ezek. xxvi. 19. When I fhall bring up the deep upon
thee, and great waters [Greek u$vp «?oX&,] fhall cover
thee. Pfalm lxxvii. 19. Thy way is in the fea, and
thy path in the great waters. [Greek vlxvi <wi\*s:£.]
So that it is quite indifferent, whether you exprefs much
water by y5ar t»Q.\j, or v$at* <&:\\x. So the fame
rner, in the fame chapter, ij vZaf, water* and -^nf*.
waters, Jr->jki iii.

(36)

i Cor. vi. ii. Ye are wajhed [anehi-
c-uc-Qc.] Note, teu is the word conftantly
ufed [except once jSa9rT*fw] in thofe very
numerous places of the Old Teftament^
where bathing the per/on is commanded, as
a difiinft rite from all others of fprink-
ling, pouring, &c.

Ephef. v. 26. That he might cleanfe it
[the church] with the ivajhing of water.
[t*> terpv ]

Colojf.'u. 12. Buried with him in bap-
tifm, wherein alfo you are rifen with him.

JF/^. x. 22. Our bodies wafoed with
pure water. [?utef*s»oi.]

Every circumftance, of chufing a ritvr
to baptize in, of going down into the wa-
ter, and coming up out e/*the water, both
the baptizer and the baptized \ and the al-
lufions to a burial and rifing a gain \ and
of fingling out a place proper for baptifm,
for this only reafon, becaufe there was much
3

( 37)

water there: all thefe circumftances are
quite proper and natural to the cuflom of
itnmerfion. But it is hard to account for
the mentioning or pertinence of them up-
on any other interpretation of baptifm.

According to the cufcom of our day,
my Lord, a fingle bafon of water will fuf-
fice for a great multitude. And if the
inftitution may be fatisfied this way, to
what purpofe were the multitudes obliged
to leave their cities and towns for the
fake of coming at a river ? What reafon
is there in chufing a place becaufe there is
much water^ if much water were not ne-
ceffary ? There is not a town or village,
but would equally well have ferved for the
place of baptizing^ according to modern
cuftom.

The Greek church obierves, on Jefus
coming up out of the water of Jordan af-
ter his baptifm, Mat. iii. 16. that " he
" who afcended out of the water muft
" firft defcend down into it. Baptifm

L 38)

s« therefore is to be performed, not by
«c fpr inkling but by wajbing the body." And
indeed, fays Dr. Whitby in he. « it can
" only be from ignorance of the Jewifh
cc rites in baptifm, that this is queftioned ;
" for they, to the due performance of this
<c rite, fo fuperftitioufly required the im-
tc merfion of the whole body, that if any dirt
*< hindered the water from coming to any
" part of it, the baptifm was not right ;
iC and if one held the baptized perfon by
<c the arm when he was let down into the
ce water, another mint after dip him,
*< holding him by the other arm that was
«' warned before, becaufe his hand would
<e not fuffer the water to come to his
«c whole body."

Mr. Baxter, in his Paraphrafe on the
New Tejlament, [one of the laft books he
publifhed, in a good old age, when the
heat of controverfy may be fuppofed well
over] obferves on Mat. iii. 6. " We
" grant that baptifm then was by wajhing
H the whole body, and did not the differ-

(39)
KC ence of crar cold country, as to that hot
** one, teach us to remember [I will
W have mercy and not iacrifice] it Jbou\d
«f be fo here."

The fame writer thus paraphrafes Rom.
xl. 4.. " Therefore in our baptifm we
u are dipped under the water , as fignifying
*c we are dead and buried to {in." Again,
<c CW^" ii. 12. is thus paraphrafed by
him, " They fyourlufts] are dead and
" buried wtfh him, for fo your baptifm
<c fignifieth, in which you are put under
" the watery to fignify and profefs that
cw your old man is dead and buried, &c"
Once more, on 1 Peter iii. 21. c< When
" we are raifed to holinefs by his Spi-
M rit, as we rife out of the water in bap-
M tifm^ &c"

But why, it may be afked, (o particu-
lar with Mr. Baxter ? For the fake, my
Lord, of the Padobaptiji dijfenters, if thefe
letters mould fall into their hands, that
they may fee the opinion [as to what was

( 40 )

fcriptural baptlfm] of a man juftly held in
high efteem amongft them. The excufe
of him and many others, for laying afide
the fcripture-baptifm, confejfed to be the
fcripture-baptifm, and for fubftituting in
the room of it another rite, intirely an-
other rite, fhall be confidered in the next
letter,

/ amy

my Lord, &c,

LETTER

I

LETTER IV.

My Lord,

Am afraid, your Lordfliip, by this
time, begins to think me tedious. You
do not want all this labour of proof, that
the fcripture-baptifm is immerjion. You
know it: you own it: you bear witnefs
publicly, before all the world, that bap-
tifm as now performed amongft us, is
not known in the New Teftament, the
repofitory of the only authentic declara-
tions concerning this duty; for " if bap-
" tifm had been then performed as it is
<c now amongft us9 we ihould never have
<c fo much as heard of this form of ex-
fc preffion, of dying and arifing again in
•« this rite".

My Lord, I prefume not the attempt
of informing you ; but beg you will allow
me the favour to ftand up before you, an
equitable and moil capable judge, as a

( 42 )
pleader in fupport of a matter of truth
and right almoft entirely caft out from
our part of the world.

I fay, a matter of truth and right, al-
moft intirely caft out from our part of
the world. For, thanks be to God, in.
other parts there are flill millions^ amongft
whom the New Tejlament rite, that is, the
divine rite of immcrfion^ is ftill preferved.
The vaft Ruffian empire hold it fail, and
ell other Churches , who never fubmitted
to the tyranny of the Church of Rome.
But to return, I would defire any man,
capable of the enquiry, to confider with
meeknefs and candour thefe two Things :
Firft, whether the Greek of the New Te-
[lament^ be not borrowed from the Sep-
tuagint, the Greek of the Old Tejlamcni*

Ifthecafebe fo, then let it be confi-
dered, fecondly, whether it were pojfible

* Note, That St. P.auf, even to the Hebrews, quoted
from the Ixx. is proved in fundry examples by bifhop
I Fearjjn in his learned preface to the Scptuagiat.

4

(43 )

for the New Tejiament writers to chufe out
from all the Greek of the Old Tefiament
two words that can more precisely, and de-
terminately [if Jo determinately] exprefs
and fpecify that one particular ceremony
of wafhing the whole body, as diftindt
from all other purifications and warnings,
than the two words they have actually
chofen, viz. j3«7rrtf*j and tew, to whic|i
add its compound «7rote« ?

It has been already obferved, that ^xtttu
would fcarce have done fo well, it being
not ufed in the Septuagint in any one
place, I believe, where the very frequent
ceremony of wajhing the whole body oc-
curs. But fuppofing baptifm were ex-
prefled in fcripture by ^w3 a word
which undoubtedly means dippings if any
word in the Greek tongue can mean it ;
yet, my Lord, a man difpofed rather to
hide and fhun truth than embrace it,
might find ways and means to get fhift
even of this word j thus — He reads in
Dan. [v. 33. That Nebuchadnezzar was

( 44)

driven from man, and did eat grafs as
oxen, and his body was ivet with the
dew of heaven. He reads the fame
again, chap. v. ver. 21. But how is
this in the Greek of thofe paflages ? It
is thus : uito rr,; Syocra t» Bfoiva to cu\noe.

avm EBA<J>H. [dipt] Now we all know,
that a perfon is wet with dew, not
by immerfion into it, but by its diftilla-
tion in gentle drops, we are fprinkled
by it. Hence, in fcripture and common
language, drop as the dewy and drops
of dew. A clear proof, that ^ccma fig-
nifies to fprinkle. And thus, my Lord,
there is no word, whofe literal, ftricl and
proper meaning may not be evaded, when-
ever an alliifrue and metaphorical fenfe can
be found. Its literal fenfe, even where
there is no poffible room for figure^ may
be thrown afide, and the figurative im-
port brought in, whenever it is convenient
to ferve an hypothcfes. And fo 1 have
known it actually fare with the offspring
of fizirru), viz. @u7T7i&y particularly in 1

( 45 )

Corinth, x. 2. And were all baptized inti
Mofes in the cloudy and in the fea.

What every fchool-boy, capable of look-
ing into his lexicon, knows to be the ftrict
literal meaning of the word, is fet afide,
where it occurs only in its literal import,
by the help of a few circumflances in a
mere figure and allufion; thus, the cloudy
which hung over the children of Ifrael, is
a watery fubftance, J "printing its water
in drops. The fea, which was as a wall
unto them on the right hand and on the
left-, by the force of the flrong wind
which blew, fent forth a great fpray or
fprinkling. So they were plentifully
fprinkled by the cloud above, and by the
waters on each fide.

But a man of plain fenfe, not think-
ing of this cloud or pillar of fire, drop-
ping down water ', but of opinion, with
your Lordfhip, that the baptifm of fcrip-
ture is immerfion, would be apt to carry
his thoughts no farther than to appre-

( 4^ )
bend, here is an allufion to the cuftorri
of imimrfi<m\ the Ifraelhes being as it
were covered by the cloud over, and the
waters on each fide of them. Or as Gro-
'tius, on the place, expreffes it, tc The
« cloud was over their head: fo alfo is the
<c water over the head of thofe Who are
'"'baptized. The fea tncompafed their
" fides: fo alfo does the water encc?npafs
*' thofe who are baptized." " Nubes im-
" pendehat illorum capiti : Sic 13 aqua iis
Ci qui baptizantur. Mare circwndabat
tc eorum later a : Sic iff aqua eos qui bapti-
«« zaMurT*

We who are fo little! ufed to wafh-
irig the whole body, either in a common
or religious way, afe apt to wonder,
where, and how, fuch prodigious num-
bers, as are mentioned in the New Tejla-
thent to be baptized, could be accommodated
it they were immerged in water ? But, my
Lord, it needs only to be confidered, the
principal fcene of baptifm lay. in a coun-
try, where immerjtbh was quite familiar >

(47 )

and mufti by the very laws of their reli-
gion, come into daily ufe through all
parts of the land ; and then the wonder
will eeafe. For, as bifhop Patrick ob-
ferves, " there are fo many walhings pre-
•« fcribed [in the law of Mojes] that it is
" reafonable to believe, there were not
*c only at Jerufalem, and in all other ci-
" ties, but in every village feveral baih'uzg
" places contrived for thefe legal purifica-
" tions, that men might, without much
• labour, be capable to fulfil thefe pre-
•' cepts." Comment on Lev. xv. 12.

I .come now, my Lord, to what was-
promifed in the laft letter, viz. to confide?
ihe excufe of thofe, who, though they con-
fefs the fcriptural baptifm to be im?ncrfionr
yet apologize for a departure from it;
and, of two quite different diftincl laws
and inftitutions, put one in the room of
the other. In confequence thereof, it is
come to that pafs, that what at mil was
done but felclom, and in fuppofed cafes o£
urgent neceflity, is now become the uni-

(48 )

vcrfal, conftant practice ; and the one bap-
tifm, the acknowledged one baptifm of fcrip-
ture is iniirely caft out, in favour of an-
other rite ; except among a hand-
ful of people, who ftill preferve the pri-
mitive form.

Mr. Baxter ; we have already feen, ex-
cufes the matter by the coldnefs of our cli-
mate. Calvin, the celebrated reformer at
Geneva, obferves, in his expofition of Acls
viii. 38. " We fee here what was the
" baptifmal rite among the ancients-, for
<c they plunged the whole body in the water,
" Now 'tis the cuitom for the minifter to
" fprinkle only the body or head." And
he too excufes this fyrinkling; but how
I cannot well recoiled!:, having not his
book at hand. Bifhop Burnet, though
he thus defcribes the primitive baptifm,
" With no other garments but what might
(i ferve to cover nature j they at- firft laid
«c them down in the water, as a man is
" laid in a grave, and then they faid
M thefe words, u ./ baptize y or zvajb thee,

(49 )

•« in the name, &c. Then they raifed
" them up again, and clean garments
u were put on them : from whence came
" the phrafes of being baptized into
<c Cbri/l's death, of being buried zvith
<c him by baptifrn into death : of our be-
<c ing rifen with Chrift, and of our put-
" ting on the Lordjefus Chrift, of putting
" off the old man, and putting on the new-'*
And though he juftly obferves, u facra-
" ments are pofitive precepts, which are
" to be meafured only by the inftitution,
<c in which there is not room left for us
,c to carry them any farther jw yet, for-
getting his own meafure of the inftitution,
viz. the party baptized zuas laid down in the
water, as a man is laid in the grave, " He
" fays, the danger of dipping in cold cli-
<c mates may be a very good reafon for
" changing the form of baptifrn to fprink-
K ling." Expof. xxxix Articles, pages
226, 300, 346, Edit. 1.

But, as the good Bifhop obferves, in the
page laft cited, on the other facrament, and

( 50 )
the char.gc made therein by the church
of Rome, "All reafoning upon this head is
" an arguing agalnjl the injlitution-, as if
" Chrijl and his apoftles had not well
" confidercd it ; but that 1200 years after
<c them, a confequence fhould be ob-
" ferved, that till then had not been
<c thought of, which made it reafonable to
<c alter the manner of it. He who infti-
u tuted it knew beft, what was mod fit-
cc ting and mod reafonable;. and we
cc mud choofe rather to acquiefce in his
cc command^ than in our own reafonings"
Page z+j.

It is evident to your Lordmip, that
when our blefTed Saviour faid unto the
apoilles, Go, teach all nations, baptizing
them, they understood him to mean dip-
ping. Here then is one only rule and law
tor all tations. No provifion for making
a difference between warm climates and
cold. Not the leaft hint of two rites, of
which the administrator may take his
dmcti according to his own prudence and

trSi )

tlifcretion; but there is a:c h\v, Bwj? i'nfti-
tution, for all nations upon the face of the
earth ; Go, teach ami clip tbem. Why then*
my Lord, do we not acquicfee in this com-
mand, but change it by our own reafon-

But I beg leave to fay two or three
things in particular to the plea for this
tonfejfed alteration.

Firfl, Coldnefs of climate is an excufe
which, make the beft of it, can ferve but
for lbme part of the year, and for fome
weakly conftitutions j and yet the practice
of fprinkling is univerfal and conftant, in
the hot feafon as well as cold, and on the
moft robuft and healthy as well as the
weak. The reafon offered in justification
of the new way implies, that were it not
for necejfity, the primitive baptifm. fliould
be oblerved; neverthelefs, it is not ob-
ferved, where no fhadow of necefiity is
pretended, Such commonly is the end

E 2

( 52 )

and efFect of departing from our rule :
Human nature falls in with what is lead
troublefome. We firfr. plead a neceflity
of relaxing in certain cafes; thefe cafes
continually multiply in favour of eafe and
indulgence^ and then cuflom carries all be-
fore it. Dr. IVall) giving the reafons why
in queen Elizabeth's reign the cuflom of
dipping was laid afide, obferves, " It be-
46 ing allowed to weak children to be bap-
" tized by ajfufion^ many fond ladies and
" gentlewomen firft, and then by degrees
*6 the common people, would obtain the
" favour of the prieft to have their chil-
<c dren pafs for weak children, too ten-
" der to endure dipping in the water."
Vol. 2. page 301. Edit. 1.

Secondly, Tmmerjion was the conftant
practice in this fame cold climate for many
hundred years (the change into fprinkling,
as a general practice, being fcarce two
hundred years old) and yet I believe no
hiftory can be produced of its having been
of ill confequence even to infants. Take-
3

(53)

the affair only in a medical view, and .cold
bathing is not only fafe, but very ufful9
many times, to tender babes, which made
the late Dr. Cbeyne fay, " I cannot fuffi-
*c ciently admire how it [cold bathing]
<e fhould ever have come into fuch dif-
t; ufe, efpecially among Chriftians, when
cc commanded by the greateir. lawgiver
" that ever was, under the direction of
** God's holy Spirit, to his chofen people,
" and perpetuated to us in the tmmerfton at
** baptifm by the fame Spirit, who, with
u infinite wifdom, in this, as in every
iC thing elfe, that regards the temporal
" and eternal felicity of his creatures,
ct combines their duty with their happi-
" nefs." Ejfay on Health, Q£ Chap. 4.
Sea. 7.

Thirdly, The rule [God will have mer-
cy and not facrifke] may juftly be applied
to excufe from baptifm itfelf, [that is, aa
I underftand it, from immerfioti] thofe who
cannot receive it without manifeit danger ;
but, I think, will by no means juftify a

C 54 )

change of baptifm into another quite dijfe-
re;-:: rite. For illuftration fake, my Lord,
I beg leave to mention the cafe of an old-
teftament rite, circumcifeon.

It was a divine appointment, that this rite
fhould be obferved with refpecT: to every
Jewijh male at eight days old. Yet during
the Ifraelites travel through the wildernefs,
for the fpace of forty years ^ it was omitted.
The reafen cf which was the danger and
great inconvenience that mud arife from it,
in their travelling unfettled condition. Vide
Patrick and other expofitors on jojhua v.
But fuppofe the Jeivs, from the undoubted
inconvenience of circumcifing the part ap-
pointed, had reafoned themfelves into the
practice of circumcifing a finger or toe9
would not this have been an unwarrant-
able departure from the inftitutionof God?
Unqueilionably it would. Who required
ibis at their hand? And efpecially would
they not be chargeable with a notorious
perverfion of a plain pofitive precept^ if,
from this plea of neceflity in the wilder-

(55)

nefe, they mould take occafion to make
the change total and perpetual r, upon all
pcifons, and in all times ? And how long
foever this alteration had prevailed, would
it not be juftifiable, and matter of com-
mendation, nay even duty, in thofe per-
forms who faw the deviation from the de-
clared will of the Inftit-utor, to reject this
circumcifion of human device, and reftore
it to its fir ft inftitution ? We muft think
fo, unlefs the antiquity of error excufe it,
and make that right, which at firft was
wrong.

If therefore baptifm was originally im-
merfion, let it be immerfion ftill ; for, as
your mod learned friend Dr. S. Clarke has
obferved, " In things of external appoint-
** ment, and mere pcfitive inftitution,
" where we cannot, as in matters of na-
" tural and moral duty, argue concern-
*« ing the natural reaf on and ground of the
*s obligation, and the original necejfuy of
" the thing itfelf" j we have nothing to do
" but to obey the pofif.vt command, God

(56)
" is infinitely better able than we, to
t( judge of the propriety and ufefulnefs of
<4 the things he inftitutesj and it be-
<c comes us to obey with humility and
" reverence." Expo/. Church Cat. page
305, &£, Edit. 2.

Your Lordfhip will fufTer me to add,
there is not fo great a difference between
circumcifing a finger and the fore/kin, as
between covering the whole body in watery
and fprinkling the face. It would be cir-
cumcifion Hill, only of a different part; but
bathing and fprinkling^ the book of God
always confiders as two inftitutions quite
di/lincl.

In what has been advanced in thefe
Letters, your Lordfhip knows, I have been
pleading for a return of the ancient primi-
tive baptifm of the church. I am forry
that fonts of modern ftru£ture are fo dwin-
dled in fize, that an infant cannot be dipt
in them ; and fhall be very glad if we are
.recovered to fo juft a fenfe of the divine

(57)
mithority in this institution, as to conclude
we have nothing to do but obferve the poft-
tive command, and with humility and reve-
rence obey the original injlitution, that is, to
dip the party baptized in the name, &c\

For if your Lordfhip's obfervation be
right, that " the due manner of perform-
P* ing this pofitive duty depends entirely
" upon the will and declaration of him
" who inftitutes or ordains it;" and no
manner is declared by him, but that
immerjion, which, you fay, was the cu-
Itom in the firjl and only authentic days ;
your Lordfhip then inftrucls me to con-
clude, that to follow any direction, which
turns us off from this immerjion, is, fo
far, making it our own inftitution, and
not the inftitution of him who firlt ap-
pointed it.

/ am, my Lord,

Tour Lordjhip's mo/l obedient
humble Servant.

LETTER

LETTER V.

My Lardy

I

F baptifcn be any thing at all to us\ if
any religious regard be due to it, it is from
its being a divine command, not confined
to the firit. converts to chriftianity, but
reaching to us. Whoever believeth not (o
is guilty cf prefumption, to do that in
the name of the Lord, which the Lord re-
quireth not. It is far from the fimplicity
and godly- fmcerity of the gofpel, to put
on the appearance of a mod facred and
folemn tran faction in the name of the Father ,
and of the Son, and of the Holy Ghojl, if,
in our conference, we believe this is no part
of the will of God reaching to us. If
baptifm be an inditution defigned by fefus
Chrifl for all ages of the Chriilian Church,
let us treat it with religious regard : if we
be otherwife minded, let us be fo honeft

( 39 )

and faithful to religion, and to the world,
as to lay it afidc.

The former Letters enquired into the
tor of this rite : or what the New Te-
frament intends by the auion of baptizing.
The refult of our enquiry was this: The
pbrafeology cf the New Testament is taken
fro?n the Si P T U A G I N T , or Greek iranfla-
tion of the Old: and fuch words, and only
fuch words, are ufed to exprefs the action
of baptizing^ as there denote and fpecify,
precifely, that particular precept of bath-
ings or covering the whole body in water;
a rite perfectly diftincl from, and never
confounded with any other rite of fyrinf-
ling, pouring, Sec.

And I beg leave once more to propofe
it to public consideration, — Whether it is
poffible, agreeably to the Language of the
Old Teftamenf, to chufe out words that
fhall, more precifely, and itrongly, convey
the idea of ijnmerjion, than what the Evan-
gelifts and ApofHes have actually chofen,

( 60 )
when they fpeak of baptifm? — Could any
one have helped them to apter and more
determinate language, on fuppofition that
they wanted and defigned to exprefs to
their brethren and country- men that fa-
miliar and frequent practice amongft them,
of warning the whole body ? — If the Spi-
rit which infpired the Apoftles, had given
them a forefight of the controverfies which
have arifen on this head, could they have
fixed on words better adapted to prevent
fuch controverfies? to prevent its being
ever faid, ic The Language of the New-
44 Teftament concerning this duty is fo
*' indeterminate and lax, that it matters
<c not, whether, in baptil'm, you cover
u the whole body, or apply a little water
" to a part of it." — Let fcripture be its
own interpreter, comparing one part with
another.

Have not then the New Teflament-
writers taken from their own fcriptures
that language, and all that language,
and, I think it may be added, only that

(6i )

language, which exprefTes the one, oiify
ufage fo often fpecified by bathing the
flefh, or perfon, in water?

It is eafy for a reader, though of good
underftanding, to lofe himfelf amidft
clouds and darknefs, if he knows nothing
of the learned languages, when the books
he reads draw hirn to the perufal of dis-
putes about the fenfe and meaning of an
unknown tongue.

But as the whole of the affair, fo far as
we have yet gone, turns upon one fhort
plain queftion; fo every man of common
fenfe can obferve, whether a perfon of
candour, and allowed to be a capable
judge, will give his anfwer yea, or nay.
The fhort, plain queftion is this. Is there
ground and reafon to conclude, the wri-
ters of the New Teftament would have
ufed other expreffions, if they had intended
that one rite of immerfion'i If fo, what
are thofe other expreffions ? — This is-

( kl )

bringing the matter to a fhort and plairi
iiTue.

I believe, my Lord, the mod exact and
rigorous examination of the foregoing
queries will end in this conclufion: That
by the facramental baptifm of water, the
New Teftament means, precifely and only,
hnmerfion in water.

So that the learned Mr. Seidell, who
lived a little after immerfion grew out of
uie, had too much reafon to fay, M In
" England, of late years, I ever thought,
cc the Parfon baptized his own Fingers, rz-
«« ther than the Child." Stlden's Works,
Vol. VI. Col. 2cc8.

If thefe things are fo ; then there is an-
other confideration, deferving the attention
of Protejlants'y namely, What reply (hall
we make to the Papijls ? Who infift upon
it, they do not more change and innovate
in the adminiftration of the Lord's Supper ^
by withholding the Cup from the Laity,

( 63)

than we do in the adminiftration of bap-
tifm, by fetting a fide immerfion, and fub-
iiituting fprinkling or pouring in its place.
We call theirs a half communion > and
juftly, becaufe they withhold the wine.
What if they call ours, on the fame
ground, a half baptifm? How (hall we
reply? I doubt the Papijis will ever re-
main unanfwered by a confident Prote-
ftant, until he confeiFes immerfon the only
baptifm : and that it cannot be proved,
the church of Rome has more departed
from the Chriiiian rule, in their manner
of adminiftring the Lord's Supper, than
we have in our manner of adminiftring
Baptifm.

I wifh this matter may be duly confi-
dered ; that we may take off cccafon from
thofe who feek occafton to fupport themfelves
in error. A fenfible Roman Catholic,
who knows his ftrength, or perhaps rather
our weaknefs; will always retort upon
us, " Shew us your authority for laying
*s afide the primitive and fcrlptural imp

( 64 )

cc merfion\ and we will produce our au-
" thority for withholding the cup from
" the Laity."

I come now, my Lord, to what was
promifed at the conclufion of the former
Letter; namely, to enquire into the
nature and end of Christian Baptifm.
Throughout which enquiry, I fhall care-
fully keep in fight, as a fure guide, the
two following propofitions of your Lord-
fliip.

I. m k\\ pofitlve duties, or duties made
fuch by injlhution alone, depend entirely
on the will and declaration of the Perfon
who inftitutes or ordains them, with re-
fpect to the real defign and end of them."

II. " The paffages in the New Tejia-
rnsrii) which relate to this duty, and they
alone, are the original accounts of the
nature and end of this inftitution, and the
only authentic declarations, upon which
we of later ages can Jafely depend; being

( «S )

written by the immediate followers of our
Lord\ thofe who were witnelTes them-
felves of the inftitution ; or were initrucled
by thofe who were fo; and join with
them in delivering down one and the fame
account of this religious duty."

The author of a well known book, en^
titled The Moral Philofopher, written in
favour of infidelity, would have it, " that
** baptifm and the Lord's Supper are not
" Chriftian inftitutions, beeaufe the ex-
" ternal elementary parts of thefe facra-
" ments were in ufe before, as national
" rites, ufages, &c, amongd the Jew;"

To him Dr. Leland returns this plain,
fatisfac~tory anfwer: " But that which
" makes any thing to be properly a Chri-
" Jiian injiltutlon^ is, its being instituted
" or appointed by Chr'tfl himfelf, to be
*' obferved in his church: if therefore
*4 Baptifm and the Lord's Supper were
f4 thus inftituted or appointed by Chrift

F

,(66)
c< himfelf, they are, properly fpeaking,
u Chriftian inftitutions, and it doth not
" alter the cafe, whether we fuppofe
<{ them, with regard to the outward ele-
" mentary part of them, to have been
K among the Jew s before, or not." Vid.
Leland's Anfwer to ike Moral Philofophe?\
Edit. i. page 478, 479.

The firft account of baptifm, as a Chri-
ftian inftitution, is in Matt, xxviii. 19.
Go ye therefore, and teach all nations ; bap-
tizing them into the name of the Father, and
ef the Son, and of the holy Gho/i,

The plain fenfe and meaning of which
words cannot be better exprefTed than in
the following paraphrafe of Doctor S.
Clarke, viz. " Go therefore and preach
" the gofpel to all the world, making
«* difciples out of every nation, and bap-
cc tizing them with water in the na?ne^
" &c. that is, receiving them to a pro-
" fe]fiin °f the belief and an obligation
«* to the practice of that religion, which

( 67 )

f God the Father has revealed and
<c taught by his Son, and confirmed and
" cfrablifhcd by the Holy Ghoft."

St. Mark gives the fame account of this
inflitution, though in different words.
Mark xvi. 15, 16. And he faid unto
them. Go ye into all the world, and preach
the gofpel to every creature ; he that be-
Ueveth and is baptized Jhall be faved\ but
he that believeth not Jhall be damned. That
is, faith the above Paraphraft, " Preach
<c the gofpel to all mankind. He that
" embraces my religion, and by baptifm
'• enters into an obligation to obey it,.
" and lives accordingly, (hall be faved :
" but he that rejects the gofpel, either
" by obftinate unbelief, or by impeni-
" tent difobedience, fhall be damned."

It is certain, the Scripture makes a
difference between the baptifms of "John
and Chrijl; for the fame perfons who had
already received Johns baptifm, were

F 2

(68 )

baptized a fecond time in the name of the
Lord Jcfusy Acts xix. 3, 4, 5.

The chief diflin&ions are thefe fol-
lowing :

I. The baptifm of John was confined
to the Jeius : but Chriflian Baptifm it
appointed for all nations.

yohn took his ftation by the river Jor-
dan, for the convenience of immerging
the great multitudes that reforted to him:
*nd there went out to him Jerufalem, and
all Judea, and all the region roundabout Jor-
dan, and were baptised of hi?n in Jordan,,
confejfing their fins, Matt. iii. 5, 6, 7. But
Chrijl coming, a light to enlighten the Gen-
tiles, as well as for the glory of his people lf-
rael; therefore his baptifm is appointed for
the Gentiles as well as Jews. Go, teach all
nations, baptizing them, faith St. Matthew.
And St. Mark, Preach the gofpel to every
kreature-y he that belkvttb [whoever he-

( 69 )
lieveth, whether Jew or Gentile] and Is
baptized, Jhall be. faved.

II. John baptized the people to pre*
pare them for the faith of the Meffiah
about to come or juji coming : but Chri-
ftian baptifm is declarative of faith in the
Mefliah not coming, but come.

This diftinclion is proved by the fol-
lowing texts.

Acls xix. 4. Then /aid Paul, John ve-
rily baptized with the baptifm cf repent-
ance, faying unto the people, that they Jhould
believe on him which Jhoidd come after himy
that is, on Chrifl Jfus- John i. 31.
That he [Chrifl:] fiould be made manifyt
to Ifrael; therefore am I come baptizing
with water.

But Jefus being declared, manifefied,

proved to be the Son of God with power,

by the refurreclion from the dead ; and

all power being actually given to him in

2

(7°)

heaven and in earth; therefore, Chn-
ftian baptifm is into the name of the Son%
fa manifefted, as well as of the Father,
Matt, xxviii. 18, 19.

III. The Scripture, I think, affords
ground alfo for this diftin&ion, viz. Chri-
ftian baptifm teacheth exprefsly faith in
the Holy Spirit j which doth not appear
to be any part of the inftru&ion ne-
cefTary at Johns baptifm : for the difci-
ples at Ephejus, who had been baptized
unto Johns baptifm, tell St. Paul, They
had not fo much as heard, whether there be
any holy Ghojl, Acts xix. 2.

Some learned divines make another
very great and important difference be-
tween the two baptifms ; that is, John\
baptifm excluded infants, but Chriftian
baptifm includes them.

Dr. Whitby obferves, « It is not to be

( 7' )

<c wondered at that infants were not
<c baptized during John's miniilry; be-
<c caufe the baptifm thus ufed by John
<c and Chrift\ difciples, [viz. before
the institution of Chrijlian baptifni] " was
<c only the baptifm of repentance, and
" faith in the Mefiiah which was for
" to come ; of both which infants were
ct incapable." Annotat. in Matt. xix.
13, 14. He fays the fame in his Differ-
tation on Matthew xxviii. 19.

Turrettin, Divinity-Profeftbr at Geneva,
fays, John admitted none to baptifm but
fuch as confeiled their fins ; becaufe
his bufmefs lay in baptizing the adult y
&c. " Johannes ne?nine?n ad baptif-
u mum admittebat, nifi confitentem peccata
u fua, quia agebatur de adultis baptizandis,
" &c." Turret. Injlit. Vol. III. page
468.

How far this fentiment (that the

( 72 ;

baptifm of John excluded infants, but
that yet they have a right to Chriftian
baptifm) is agreeable to fcripture, fhall
next be confidered.

/ am, my Lord,

Tour Lord/hip's moft obedient
humble Servant.

LETTER

( 73)
LETTER VI.

My Lord,

¥,

Hoever will give himfelf the trou-
ble to look hack on the firft part of
thefe Letters, and read the texts pro-
duced concerning Johns baptifm, will,
I believe, perceive no footftcp in them
of his baptizing infants : nor is there any
declaration, or the Jeaft hint, that the
difciples of Chr'ifi, before his death, bap-
tized any but grown people. As Dr.
Whitby obferves, ** They only baptized,
w as John had done, into the faith of
<e the Mefliah which was to come j and
'* with that baptifm of repentance, which
<c prepared the Jews for the reception
" of his kingdom. — It is not therefore
il to be wondered, that they baptized
c< not thofe infants, who could not, by
** an aclual repentance, prepare them-

( 74 )

" felves for the coming of that Mefliah,
*' who was then at hand." Whitby s
Dijfert. on Matt, xxviii. 19.

The difciples of Chrift, during his mi-
niftry on earth, as well as the difciples
of John, were very well acquainted with
the inftitution of baptifm ; for they them-
felves baptized great multitudes. The
Lord knew how the Pharifees had heard
that jfefus made and baptized more
difciples than John, though J ejus himfelf
baptized not, hut his difciples, John iv.
1, 2. But they adminiitered a baptifm
in which infants had no part. When
therefore our bleffed Saviour, after his
refurrection, inflituted his facrament of
baptifm, if infants were to be received to
it, " It cannot be doubted that he him-
" felf fufficiently declared this to his firft
" and immediate followers; which fuffi-
u cient and only authentic declaration
" muft appear in fome pafTage of the
" New Teframent."

( 75 )

There feems the greateft reafon h
expect Tome exprefs declaration on this
head ; becaufe, otherwife, men, who had
hitherro been ufed to exclude infants, and
to Jook upon them no way concerned in
the ordinance of baptifm, would be likely
frill to pafs them by, and not think of
them as coming within the reach of their
frefh commiflion. Men who, during
Johns miniftry, had already baptized an
infinite multitude of the adult only amongft
the Jews, would naturally conclude, on
their being fent forth to pradtife the fame
rite amongft the Gentiles, that with them
alfo the adult only were proper fubjects,
unlefs there appeared fomething upon the
face of their commiflion to teach them
otherwife.

The baptifm of infants being hitherto
uncommanded, concerning which God had
given them nothing in charge j it will
feem quite neceflary they fhould have
ibme plain, clear, determinate inftruc-
1

( 7M

tions on this head ; efpecially and above
all in this fort of duty, which owes all
its obligation and all its virtue to pofitivt
command: I fay it will feem quite necef-
fary they fhould have fome plain, deter-
minate inftru&ions, if they were, for
the future, to give baptifm to perfons to
whom they had not been ufed, nor di-
rected to give it.

And this will feem yet more reafori-
able to be expected, if in procefs of time,
and where Chriftianity came to be the
eflabliflied religion, the firft completion
and cxprefs import of this rite were to
undergo fuch a change ', that, inftead of
being the fign of repentance towards God,
and faith towards our Lord Jefus Chrift,
in the party baptized; it fhould, univer-
sally, be admjniftered at an age and time
of life when the baptized know nothing
about repentance and faith.

This, my Lord, is actually the cafe in

( 77 )
all Chriftian countries. Baptifm is not,
as it was in the beginning, a fign of re-
pentance and faith in the perfon baptized.
Babes of a few days old know nothing
of thefe things : and yet thefe are, ac-
cording to all legal eftablijhments, the only
fubjecls of it, except, what happens very
rarelv, the baptifm of profelytes.

Let us now examine the paffeges of
the New Teftament, and fee whether
Jefus Chrift has by himfelf, or his im-
mediate followers, declared that infants
are the fu bj eels of this inilitution.

The firft account of baptifm as a
Chriilian ordinance is Matt, xxviii. 19:
Go ye therefore and teach all nations, bap-
tizing them into the name of the Father,
and of the Son, and cf the holy Ghoft.
Which commiiiion is, in St. Mark xvL
15, 16. thus exprened, Go ye into all the
• world, and preach the gofpel to every crea-
ture 1 he thai heluvsib and is baptized jbaU.

(78)

be faved, but he that believeth not jhall be
damned.

The only difference in the accounts of
thefe two Evangelifts is, that Matthew
in his expreflion teach, [^a^rsvaccle, dif-
ciple] all nations, is more concife than
Marky who inftead of it fays, preach the
gofpel to every creature, he that believeth,
&c.

It may not be impertinent to obferve,
that the word in Matthew rendered [teach]
is not the word commonly rendered teach
in the New Teftament. The word com-
monly ufed is [$toot<7Ka'] which occurs
rery often : but the other word [>aS>m:/<y,
teach] in the baptifmal commiflion of
Matthew, is ufed only three times more
in all the New Teftament. Matt. xiii.
52. Every fcri be which is instructed
[[axSvtevSlk;] into the kingdom of heaven.
Matt, xxv ii. 57. Jofeph who alfo himfclf

WAS JESUS'S DISCIPLE [tpctSr.TVJJz iv

( 79 )

luo-a]. Acts XIV. 21. //^tf /^tfy iW
preached the go f pel to that city, and had
taught many [px§vTiv?avls<;]. They
did not barely preach the go/pel, but
taught (o effectually as to prevail on
many to become difciples, or believers.
This is the plain import of the original.

The common appellation of Chrijlian
believers, occurring in very numerous
pafiages of the New Teftament, is
\y.o&-f\ciC\ difciples. As this is the ufual
name of believers in Chrifl, we have the
verb of it in our Lord's commifiion,
where he bids his followers to go and
make converts to him throughout the
world. So that whereas pctS-rmva im-
plies teaching, full as much as the more
common word [«Ja««], the difference
is, that the former has a more precife
and determinate meaning; conveying to
the apoftles this idea, viz. So teach the
people, as to pcrfuade them to become
my difciples*

(8o)

I do not diHike the rendering, difciple
all nations ; provided the idea of teach-
ing make a neceffary part of it, and that
difciple and baptize be not taken for {y-
nonymous terms, as fome make them, I
think, without any foundation in fcrip-
ture, or juffc criticifm. As in John iv. i.
pa&jlxq now Kat @u,7fl^ti contain two di/iind
ideas, viz. fuft to make difcipks, and
then to baptize them; fo Matt, xxviii.
19. fxaS^Woli, /Wli^lc*, exprefs the
fame two diftincl: ideas ; viz. make dif-
ciples, and baptize them. Firft convert
them to the faith of Chrift ; and when
that is done, baptize them *,

* " Ma-S-»?st/«v here is to preach the gtfpel to all not w
" ons, and to engage them to believe it in order to their
" prcfejjion of that faith by baptifm 5 as feems apparent
" (1) from the parelJel commiffion Mark xvi. 15. Go,
*c preach the go/pel to every creature ; be that believetb, and
f< is baptized, pall be faved. (2) From the fcripture no-
■*' tion of a difciple, that being ftill the fame as a believer.
•* — I defire any one to tell me, how the apoflles couli
-" y.a.§*}iveiv, make a dijciple, of an Heathen, or unbe-
« iieving Jew* without being fAxSarut, or teachers u[

( 8i }

I fubmit thefe few remarks to your
Lordfhip's better judgment and lkill.
And if they are true, then, I fuppofe,
all that the apoftles could learn from the
conunijfion is, that whereas they had been
ufed before to teach the Jews, and to
baptize fuch only of them as profeffed to
receive and believe their doctrine ; they
were henceforth to enlarge their plan;
and, preaching to all forts of people, to
baptize thofe who believed their report.
So their commiflion exprefsly runs : Go ye
into all the world, and preach the gofpel to
every creature ; he that believeth [your
doctrine] and is baptized, &c.

Your Lordfhip initructs me to fay9
u It cannot be doubted Jefus Chrift fuf-
" ficiently declared to his firft and im-
" mediate followers the whole of what

G

« them, whether they were not fent to preach to them
<•' that could bear] &c."

Wb'ubj'% Note on MaUju.vvu, 19,

( 82)

<: he defigned fhould be underflood by,

«6 or implied in this duty; for this being

*' a pofitive inflitution, depending en-

«' tirely upon his will, and not defigned

*c to contain any thing in it, but what he

*c himfelf fhould pleafe to affix to it; it
¥, muft follow that he declared his mind

U. about it fully and plainly: becaufe

<c otherwife, he muft be fuppofcd to in-

" ftitute a duty, of which no one could

" have any notion without his inftitution,

•« and at the fame time, not to initrucl:
lc his followers fuffciently what that duty

I* was to be."

Now your Lordihip will fufFer me to
afk, where has Jefus Chrift declared his
mind, and declared it fully and plainly
that infants are to receive Chriftian bap-
tifm ? It may be feen plainly enough,
that he fent forth his apoftles to gather
a people to himfelf: to make difciples^
converts, believers, in all nations ; and that
nothing hindered their being baptized,

(«3)

if they believed. But with regard to any
part of the human fpecies not fo quali-
fied, is there not, I appeal to your
Lordfhip, an intire profound filenee? Is not
our Saviour's commiflion, far from de-
claring fully and plainly in favour of
children's baptifm, perfectly filent on this
head ? Does it fay more than this ;
make difciples, converts^ believers^ amongil
all nations, and baptize them ?

If our Lord's commiflion exprefTes no
more, then I obferve it is a rule readily
admitted, that a limited commiflion a-
mounts to a prohibition of the things not
therein contained, as in the cafe of an-
other pofitive inititution, circumcifion ;
the order, every man-child mail be cir-
cumcifed ; is, we all know, a prohibition
with regard to the female.

But if it fhould be thought there is
fome obfeurity in (o brief an account as
this of Matthew and Mark, the fubfiquent

G %

( 24)

practice of the apoftles muft be owned
the beft and only authentic explanation
and comment on their matter's law.
This (hall be next confidered.

my Lord, &c.

LETTER

LETTER Vlt.

Wi

E are now, my Lord, to confider
the praclice of the apoftles and firjl teacher sy
as the beft and only authentic "Comment
on their matter's law.

The firft mention of baptifm admini-
jlered after Ch rift's afcenfion is Acls ii.
38, 41, Then Peter f aid unto them, Re-
pent, and be baptized every one of you in
the name of Jefus Chriji for the remijjion
of fins ; and ye Jhall receive the gift of the
holy GkoJI. Then they that gladly
received his word were baptized.

There never was a better opportunity
for the apoftles to (hew, clearly and fully,
the whole of what they underftood by
Chriftian baptifm, than this recorded in
Acls ii, It was one of thofe great feftivals,

(86)

when devout people were come together
at Jerufalem out of every nation under hea-
ven, and when the difciples received fuch
an effufion of the holy Ghoji as excited all
men's curiofity and aftonifhment. They
were all amazed and marvelled; and afked,
What meaneth this? Upon this, Peter
flood up with the eleven, and preached
Chrift to them fo effectually, that they
were pricked in the heart, and faid unto
Peter, and to the rejl of the apoflles, Men
and brethren, what ■ fiall we do ? Then
Peter faid unto them, Repent, and be bap-
tized, &c. for the promife is unto you and
to your children, and to all that are afar
eff, even as many as the Lord our God
jhall call. What was the effect and
confequence of this fermon ? It was
this; Then they that gladly received
his word were baptized: and the fame
day there were added unto them about
three thoufand fouls : and they continued
Jredfaftly in the apojlles doclrine and fel-
lozvjhip, and in breaking of bread and in
prayers.

(87)

When thefe men under deep concern,
pricked in their heart, afk direction and
advice, faying, What Jhall we do? and
Peter inftrucls them to repent and he
baptized-, does he fay alfo, bring your
offspring to baptifm? Nothing of this:
but all that the hiftory relates is, They
that gladly received his word were bap-
tized', and the three thoufand fouls, who
were added at this time, continued Jled-
fajlly in the apojlles doclrine, and fellow*
fhip, and in breaking of bread, and in
prayers. This is in effecT: telling us how
many were baptized, viz. about three
thoufand, who continued Jledfajl, Sec,

Infants bear no part in this hiftory of
baptifm ; unlefs it be fuppofed that they
are included in verfe 39. For the PRO*
MISE is unto you, and to your children ,
and to all that are afar off, even as many
as the Lord our God Jlmll call.

Upon this your Lordfhip will permit

(88)

me to make two or three very obvious
remarks.

(i.) The PROMISE is not haptifm,
but exprefTed in the words immediately
foregoing, viz. Ye Jhall receive the gift
of the holy Ghost: a promife fo re-
markably fulfilled, as created aftonifhment
in St. Peter's auditory; and to the accom-
plishment whereof he invites their atten-
tion in the following words, verfes 16,
lj9&c. This is that which was fpoken
hy the prophet "Joel : — And it Jhall come to
pafs in the laft days, faith God, I will pour
out of MY SPIRIT upon allfiefh, Sec.
This promife, St. Peter tells his hearers,
they faw fulfilled in him and his brethren,
verfe 33. For Jefus being exalted to the
right hand of God, and having received of
the Father the PROMISE of th£
holy Ghost, he hath Jhed forth this
which ye now fee and hear.

(2.) You and your children is nothing
more than you and your posterity

( »9 )

[tck nxvoi; vp»]. So in y^/->« viii. 29*
If ye were Abraham's children [t****]
ye would do the works, &c. Afls xiii.
32, 33. 27;* promife which was mad:
unto the fathers, God hath fulfilled the
fame unto us their children
[recratj. Matt, xxvii. 25. H/V todf be
on us and on our children [tbxix
»j/*a>»]. An imprecation which has mi-
raculoufly refted on them, and their de-
fendants, for almoffc feventeen hundred
years.

(3.) This promife takes place neither
in them nor their children, nor the Gen-
tiles (them that are afar off) but on con-
dition of their believing, expreffed in the
text by — as many as the Lord our God
Jhall call.

So that the word children here, has no
reference to the infantile ftate ; nor does
the promife mean baptifm. The learned
Doctors, Hammond and ff^hitby, though
they have both written in favour of in-

( go J

fa nt- baptifm, conclude this text is nothing

to the purpofe. The words of the firft

are, " H any have made ufe of that very

« unconcludent argument [the prc?nife is

<c made to you, and to your childeen'] I

" have nothing to fay in defence of them.

" I think the word children there, is

4C really the pofierity of the Jews, and

" not peculiarly their infant-children."

Refol. 6 %. Edit. i2mo. P. 256. Seel.

81. And JVhitby, " Thefe words will

c not prove a right of infants to receive

8 baptifm : the prc?nife mentioned here

* being that only of the h:ly Ghoft, men-

% tioned verfes 16, 17, 18. 2nd fo re*

c lating only to the times of the mU

f raculous erFulion of the holy Ghoft,

c and to thofe perfons who, by age*

' were made capable of thofe extra:rdi-

e nary gifts." Annot. in Acls ii. 38, 39.

The next adminiftration of baptifm is
in Acls viii. The fuccefs of the gofpei
at Jerufalem raifed the envy and it
ment of the unbelieving /uw; fo that^

(9' )

verfe I. there was a great perfecuiion agalnjl
the church which ivas at Jerufalcm, and
they were all fcattered abroad, &c. Upon
this difperfion, Philip went down to the
city of Samaria, and preached Clrrifi unto
them ; verfe 5. And when they believed
Philip, preaching the things concerning the
kingdom cf God and the na?ne cf Jefus
Chrijl, they were baptised, both men
and women. Then Simon hi 'mj "elf be-
lieved alfo, and — was baptized, verfes
12, 13.

Here likewife nothing is to be found
but the baptifm of profefied believers.
The hiftory is fo particular and exact,
as to ment/on men and women : but there
it flops. Had the facred hiftorian been
a little more explicit, in a matter wherein
your Lordfhip knows full well, and readily
owns, we can know nothing but from plain-
declaration, and are lead of all left to our
own reafonings ; had he, I fay, been a
little more explicit, and faid, mm, women,
aad children , if the fact were really fo -, i:

( 9> )

would have prevented much doubt and
controverfy. But, as in this fame chap-
ter, when he relates Saul's committing
men and women to prifon, we naturally
conclude, the perfecutor's rage did not go
fo far as to imprifon their infants-, (at
leaft there is nothing on which to reft a
belief that he did) fo from his flopping
at men and women in his account of bap-
tifm, it leems, he could go no further,
and fays nothing of the baptifm of their
infants, becaufe he knew nothing of it.

The writer of the Ads is careful to
make exprefs mention of children in an
hiftcrical fact of much lefs confequence,
when children were really part of the
company. Thus Acls xxi. 5. They all
brought us on our way, WITH WIVES
and children, till we were out of
the city. We may obferve in another in-
fiance or two, how carefully the fcripture
mentions children, when they are parties
concerned. Matt. xiv. 21. They that
had eaten were about five thoufand ?nen9

3

(93)

lefide WOMEN AND CHILDREN [*«i&^,
little children]. And in the next chapter,
which records another miracle of the like
fort, Matt. xv. 38. They that did eat were
four thoufand men, beside women and
children [»«lJi«i', little children, in-
J "ant s.]

Thefe miracles, of feeding fo many
thoufand men, from fuch fcanty provi-
fion, would have been funiciently great
and illuftrious, without the additional cir-
cumftance of women and children : but as
they were parties concerned, they are
mentioned.

And is it not a little ftrange, my Lord,
that wc no where find children mentioned,
not once mentioned, if it were the apoftles
cuitom to baptize them with their parents ?
Thefe fervants and apoftles of Chrift, we
have already obferved, were no ftrangers
to baptifm before the death of their ma-
iler. They knew it, and practifed it in,
John's time. But to whom did they adrafa

( 9+)

nifter it ? To the adult only, not to them
and their Infants* If afterwards they were
to underfbnd and praclife this rite fo dif-
ferently from what they had jujl before un-
derftocd and praclifed -, if they were to
baptize, not only the profeiTors of repent-
ance and faith, but their offspring too 3
may we not expect to find fuch difference
£xprejfedy either in their Lord's commiffion,
or in the authentic account of their
practice, who baptized in obedience to
his command ? But if neither Chrift nor
his apoftles have declared infant-baptifm,
how (hall we know it to be their mind ?

The next baptifm is that of the eunuch,
Jels viii. 36, 37, &c. who received it on
this profeffion of faith — I believe that Je-
fus Chrift is the Son of God, verfe 37. A
noble monument of the fimplicity of the
firft times ! What a world of ftrife and
mifchief would have been prevented, if
the church had never departed from it !
As an eminent writer remarks) " It was

(95 )
?c never well with the chriftian church,
" fince it began to be a matter of fo much
" fubtilty and wit for a man to be a
ct true chriftian." The multitude of ar-
ticles fince invented, and framed by art
and man's device, are, as one fpeaks,
" Cobwebs that intangle and catch harm-
" lefs flies, but the wafps break through."
They are only confeientious and thinking
men, that is, men the moft able and dif-
pofed to ferve the caufe of religion and
virtue, that are, or can be incommoded
and diftrefifed by thefe things. Men of
no thought, and of no corifcience, or of
flexible and pliant ones, will mbferibe
whatever the impofer (hall pleafe to en-
join.

Acls ix. iS. relates the baptifcri of St.
Paul only. In the next chapter we have
the baptifm of Cornelius and his friends.
Cornelius is faid to be one that feared God,
with all his houfe, ver. 2. The jewifti law
fo prohibited communication with the
Gentiles, that St. Peter, the meflcnge'f of

( 96 )

God to the Centurion, had a particular
revelation to remove his fcruples, and to
convince him, he might freely go unto
the Gentiles. In expectation of this im-
portant vifit from the apoftle, Cornelius
had called together his kinfmen and near
friends, verfe 24.

When Peter was come into the Cen-
turion's houfe, he found many that were
come together, verfe 27. Cornelius, in be-
half of thefe, and of himfelf, thus addreiTes
the apoftle, Now therefore are we all here
prefent before God, to hear all things that
are commanded thee of God, verfe 33.

This aiTembly of Gentiles were fo well
difpofed to receive the gofpel, that, while
Peter was fpeaking, the Holy Ghofl fell on
all that heard the word, verfe 44, to the
great furprize of the Jewifh chriftians,
v/ho were ajlonifoed, as many as came with
Peter, hecaufe that on the Gentiles alfo was
poured out the gift of the Holy Ghofl, For

( 97 )

they beard them fpeak with tongues, verfes
45> 46.

When Peter faw this great effect on his
audience, he faid, Can any man forbid wa-
ter that thefe Jhould not be baptized, which

have RECEIVED THE HOLY GHOST,

a s well as we ? And he commanded them
to be paptlzed in the Name of the Lord.
Whom does he command to be baptized ?
All that heard the word, and had received
the Holy Ghojl.

I have been thus particular in noting
the family and friends of this devout man,
to fee if there be any trace of infants hav-
ing a part in this'hiftory.

But {till we find not the moft diftant
hint, much lefs, what your Lordfhip re-
quires in a pofitive inftitution, a plain and
full declaration, that children are fubjects
admitted to chriftian baptifm.

1 am, my Lord, &c.

H LETTER

LETTER VIII.

My Lord,

J[ Have only one thing more to remark
on the hiftory of Cornelius. The people
called £hiakers are of opinion, that the
baptifm of the Spirit is the alone chrijlian
haptifm^ and the baptifm of water be-
longed only to the difperrfation of John.
But in the cafe of Cornelius we have an
inftance under the chrijlian difpenfation,
and upon the call of the Gentiles to the
faith of the gofpel ; wherein it appears the
apoftle Peter is fo far from concluding
that the baptifm of the Spirit renders that
of ivater unneceiTary, that he infers directly
the contrary, viz. No man oug-ht to be
againft their baptifm in water, becaufe
they had, previoufly, received the bap-
tifm of the Holy Ghofl. Their baptifm
with the Holy Ghoft was the proof and

( 99 )

reafon of their right to the ba^tifm of
water.

It remains to enquire, whether the bap-
tifm of houjholds, mentioned in feveral
pafTages of fcripture, does not prove, or
fuppofe the baptifm of infants ? We read,
that Lydia was baptized, ANDHERHOUS-
hold, Acts xvi. 15. — that the jailor was
baptized, and all his, ver. 33. and
that Paul baptized the houshold of
Stephanas, 1 Cor. 1. 16.

Upon this your Lordfhip will pleafe to
indulge me thefe few plain obfervations.

(1.) It is certain the word houfe, or
houjhold, is often ufed where none are
meant but fuch as are come to years of
underftanding. For example, Luke xi. 17.
A houfe divided againjl a houfe, Sic. John
iv. 53. Hwifelf believed, and his whole
house. Ads ii. 36. Let all the
house of Ifrael know affuredly, that God

H 2

( 100 )

hath ?nade that fame Jefus, &c. Acls xviii.
8. Crifpus — believed on the Lord, with
all his house. Tit. i. ii. Deceivers,
zvho fab-vert whole houses, teaching
things they ought not. Confequently,

(2.) To infer it as facl, that infants
were baptized, as being part of the houfe,
is fuppofing, and taking for granted, not
proving the matter in queftion.

(3.) Of the three examples of houf-
holds baptized, it is exprefsly faid of one,
[the jailor's] that Paul and Silas fpake
the word of the Lord to him, and to all
THAT WERE IN HIS HOUSE : and that
he believed in God, with all his house,
ABs xvi. 32, 34.

If all the families in Great Britain were
obliged to take an oath of allegiance ;
any man who fhouH hereafter read our
hiftory, would make a very wrong in-
ference, if he fhould, merely from the
word families y or houfoolds, conclude r

( 101 )

this oath was adminiftered to children ;
though they are very capable of the out-
ward and vifible fign, which is only kif-
Jing the book. " I think it unreafonable,
" fays Dr. Hammond, that the apoftle's
*c bare mention of baptizing his houfoold,
" i Cor. i. 16. fhould be thought com-
<£ petent to conclude, that infants were
44 baptized by him, when it is uncertain,
*c whether there were any fuch at all in
** his houfe." Refil, fix §u. P. 274.

Edit. 127220.

Thus, wherefoever we meet with the
facrament of baptifm, whether amongft
"Jezvs or Gentiles, whether adminiftered
by John, or the difciples of Chr'ifl;, from
the gofpel of Matthew, where it firft oc-
curs, to the epiftles of St. Peter, where
we find it laff, there is, from the begin-
ning to the end, a total profound Jilenct
concerning the baptifm of infants.

And can we, my Lord, bring fubftan-
tial proof out of this univerfal void? Is

( ica )

an entire perfect Jilence a fufiicient decla-
ration that our children are to receive
this ordinance ? I am entirely of your
Loruihip's opinion, " that this being a
" pofitive inftitution, it muft follow our
" bleffed Lord declared his mind about it
" fully and plainly"

I may venture to afTure your Lordfhip,
I have no interejl to ferve by retaining
my prefent opinion: and it will give me
a fincere pleafure to difcover the text or
texts, where it is declared this inftitution
belon°;eth to children.

o

Whoever {hall do the kind office to
fhew me from fome authentic declaration
of the New Teftament, that infants were
baptized, I promife him to be much more
fpeedy in writing a retractation, than I
have been to let down my reafons, at leaft
what appear reafons to me, for differing
in this point from the generality of my
fellow- chriftians.

( I03 )

Does not the very laft pafTage of the
New Teftament, which makes mention
of baptifm, viz, I Pet. iii. 21. require
fuch a condition of its efficacy, as chil-
dren are utterly incapable of? The like
figure ivhereunto, even baptifim^ doth alfio
now five us -, not the putting away the filth
of the fiejby but the answer of a

GOOD CONSCIENCE TOWARDS GoD.

The infant, of a week, month, or year
eld, is merely paffive, and might, where
there is water enough for the purpofe,
have the filth of the ftefh wafTied away 5
but what fhal! we fay to the anfiver ofi a
good confidence? without which qualifica-
tion, St. Peter afTures us, baptifm is not
faving. How mall we find a good con-
fcience in a creature that is not yet a mo-
ral agent ? that can do neither good nor
evil ?

The Catechifm fays, There are two
fiacraments ordained by Chrijl in his churchy
as generally necejfiary to falvation^ viz. Bap-

( io4 )
iijm and the Lord's Supper. Now becaufe
the New Teftament is as filent on bap-
tifrn, as the Lord's fupper, for children ;
it may, I think, be fairly concluded, the
want of baptiim does not prejudice their
falvation, any more than the want of the
Lord's fupper.

There was a time, your Lordfhip well
knows, when it was the general practice of
the chrifiian church to give the Lord's
fupper to children ; grounded on a mi-
ftake of that fctipture, Except ye eat the
flsfi) of the Son of 'man , and drink his bloody
ye have no life in you. The fame notion
ofabfolute and univerfal neceffity, I fup-
pofe, led chriftians to baptize their chil-
dren. No lefs a man than St. Auflin
taught, and ftrenuoufly maintained, that
infants unbaptized were adjudged to ever-
la/ling punijbments, Grot, in Matt. xix. 14.

Men's opinions of the ritual parts or
religion foon began to run extravagantly

( ios )

high *, and ftill do To, far beyond the
fimplicity of the gofpel : as if there were
in the things themfelves, without refpect
to the moral and fpirituul qualifications
of the receiver, a certain inexplicable
charm , to defend us from our ghoftly en-
emy, and afcertain falvation. And this
wrong notion, cf the abfolute neceflity
of ceremonial obfervances, has been a
very powerful engine in the hands of
men aiming at fpiritual dominion, to en-
flave their neighbours minds and confci-
ences. In popifh countries, the character
of a p-'iefi muft be of the higheft im-
portance, when the people are taught,
there is no poifibility of going to heaven
without the facraments, and that he onlv
is qualified to adminiiter them.

I doubt, my Lord, we of the Prote-

* The necejfity of the Lord's Supper for infants was
taught by the content of the eminent fathers of fome
age?, without any opposition from any of their contem-
poraries: and was delivered by them not as doctors, but
a: vntiffffa, not as their own opinion, but as apoflolic
tradition. Chilling. P. 15a. Edit. 1.
4

( IP6 )

ftant religion are not quite clear in this
matter; and that we view pofitive infti-
tutions in fomewhat the fame wrong
light, when, on the child's illnefs, we
are in the utmoft hurry to fend for the
minister, and think the innocent babe
fuffers an irreparable lofs, if it expire be-
fore it be chriftened. Is not this a
ftronger attachment to rites and cere-
monies, and laying more flrefs upon
them, than even the Jews themfelves
did ? For, as they were not to circum-
cife their children till the eighth day, fo I
fuppofe they were in no pain for want of
the ordinance to thofe who died under
that age. Nay, as has been obferved in
the former letters; the rite was intirely
dropt, and laid afide for no lefs than forty
years, when, in the wildernefs, the ufe
of it became inconvenient.

1 recollect on this occafion a remark-
able pafTage concerning the learned Mr.
Dodiuelly as related by the worthy bifhop

( 107 )
tf JVinchefter, in his memoirs of Dr. Clarke.
" Mr. Dodwell, fays his lordfhip, in or-
" der to exalt the powers and dignity of
" the priejlhood, endeavoured to prove,
" that the doctrine of the foul's natural
" mortality, was the true and original
*• dodlrine ; and that immortality was
" only a baptifm conferred upon the
ct foul by the gift of God, through the
" hands of one fett of regular ordained
M clergy."

Is there no appearance of a fimilar
extravagance in their notion of baptifm,
who, in all hafte, muft have the minifter,
if the child happen to be ill, before the
convenient time of its baptifm comes ?
Doth not this create a ftrong fufpicion,
that the bulk of our people look upon
immortal happinefs as conferred in baptifm,
through the hands of the clergy ; and
imagine this immenfe privilege and blef-
fing would otherwife be loft ? *

* Dr. William Wijhart, late principal of the college
•f Edinburgh, laments the grofs fuperftition into which

( io3 )

111 the days when infant- communion.
•was the univerfal praclice^ it would
doubtlefs hare been thought a great in-
jury to deny children the communion of
faints. But the church having been long
perfuaded that it has no fcripture-foun-
dation, has laid it afide, and would now
be as much furprized to fee infants brought
to the communion, as fhe then would have
been to fee them excluded *.

The truth feems to be this : the fcrip-
iure being as entirely iilent on the bap>-
tifm as the communion of infants ; and the

the world is fallen concerning baptifm, in the following
words, "Is a new new-born child iveak? — A mini-
ster muft be got in all hade to perform a certain cere-
mony upon it, which they call chriftening it — the thing
jnuft be done — to dvt the infant from hell ! Strange !
that ever men under the advantages of the light of the
.gofpel mould here fink into fucb notions of God and re-
ligion !" See his Difcourfes on feveral Subjects. Printed
/or Millar, p. 95, loo.

* Our accounts of the Greek Church inform us they
flill give the Lord's Supper to children.

( i°9 )
perfonal qualifications of repentance, faith,
and a good confcience being full as ftrongly,
at leaft, required for baptifm, as felf exa-
minathn, and other perfonal acts and qua*
lities for the Lord's Supper, they have no
concern in either of the two facraments :
nor ought it to be thought any more an
injury, to withhold our children from bap-
tifm, than from the Lord's Supper.

And I think it no difficult tafk to prove,
that every objection that lies againft their
being admitted to the co?nmunion, lies
alfo againft their being admitted to bap-
tifm.

I keep, my Lord, this one plain fimple
poifit in view j that pofitive inftitutions
owing ail their obligation to cxprefs com-
ma?tdy and there being rw command for
the baptifm, any more than the commu-
nion of infants, the New Teftament in-
tended neither of the facraments for them.

The catecbifm, which ts confidered as

( 1*0 )

a plain fummary of chriftian principles,
teaches with no lefs evidence of truth,
that of perfons to be baptized is required
repentance, whereby they forfake fin ; and
faith, whereby they fteJfadly believe, &c.
than it does on the Other facrarnent ; that
they who come to the Lord's S, upper are
required to examine themfehes, &c. As
to the promife otfureties, on which ground
infants are baptized, might they not full
as well be received to the holy communion
upon the fame foundation ? May not fure-
ties as well promife, they fhall examine
themfelves, they {hall ftedfaftly purpofe,
&c. as that they {hall repent ? The
world is obliged to your Lordfhip for the
following initruclion; and I would f
God we may learn it, viz, that nothing
can remedy our miftakes on fubjects of
this nature, c< but perfuading Chriftians
" to have recourfe to J ejus Chrijl, and to
" thofe to whom he himfelf declared what
" his defign was in this inftitution."
Plain Account, p. 6.

( Hi )

If then infants, for want of repentance
and faith in themfelves, be authorized to
receive baptifm on promife of their Jure-
ties, Chriit or his apoltles mufr. have de-
clared this. If they have, where is it?
Is not the affair of iureties entirely a fup-
plcment of our own ? But " in the mat-
44 ter, my Lord, of an inftituted duty, (or
u a duty made fo by the pofitive will of
44 any perfon) no one can be a judge
44 but the inflitutor himfelf, of what he
44 defigned mould be contained in it; and
becaufe, fuppofing him not to have
fpoken his mind plainly about it, it is
iinpoflible that any other perfon (to
whom the in/litutor himfelf never re-
44 vealed his defign) mould make up that
44 defect : all that is added therefore to
44 Chrift's inftitution, as a necefTary part
44 of it, ought to be efteemed only as
44 the invention of thofe who add it : and
" the more there is added, (let it be done
44 with never fo much foleinnity, and never
44 fo great pretences to authority) the tefe

4

( m )

i{ there is remaining of the fimplicity of

** the inftitution as Chrljl himfelf left it.

« I am the more folicitous to obferve

" this, and to imprefs it upon the minds

cc of Chri/lians, becaufe it is the only thing

" that can either prevent or cure the mi-
iC Jlakes of many fincere Chrifiians upon

6C this fubjecV' Plain Account, p. 5, 6.

/ am,

my Lord% &V.

LETTER

LETTER IX,

My Lord,

X HERE are fundry pafiages of fcrip^-
ture commonly thought to countenance
infant baptifm, which therefore muft be
confidered. Mark x. 13, &c. They
brought young children to Chrifl, that
he Jhould touch them; and his difciples re~
buked thofe that brought them. But when
Jefus faw it, he was much difpleafed, and
faid unto them, Suffer the little children to
come unto me, and forbid them not; for of
fuch is the kingdom of God. Verily I fay
unto you, whofoever jhall not receive the
kingdom of God as a little child, he Jhall not
enter therein. And he took them up

IN HIS ARMS, PUT HIS HANDS UPON
THEM, AND BLESSED THEM. TfaJS

hiftorical fact we have in three of the

I

( "4 )
JEvangelifts. St. Matthew fays, Little
children were brought to Chriji, that he

JboulfL PUT HIS HANDS ON THEM AND

pray. Mark and Luke fay, they were
brought unto Chrifl that he Jhould TOUCH
them. And what did Chrifl do unto
thefe children? He laid his hands on them\
St. Matt, xix\ 15. He took them up
in his arm^ put his hands upon tbem, and-
blejjed thcm9 faith St. Mark,

There is no difficulty, my Lord, in
thefe words. We are exprefsly told, the
children were brought unto our Saviour^
for the benefit of bis blejfing and prayers ;
attended with the ufual ceremony of impa-
ction of hands: for in this manner holy
men were ufed to blefs9 or pray for a bif-
fing on others. The cuftom is as ancient
as the time of the patriarch Jacob ; who
called for Jcfepns two fons Manaffeh and
Ephraim, that he might blefs them, and
he put his right hand upon Ephraim's
bead,. and hi3 left hand upon Manajfih'%-

( »s )

head, and he faid, God blefs the lads$
Gen. xlviii.

Here is the very fame tranfaclion, as
that we have under confideration : Jacob
called for his grandchildren, that he might
blefs them, by impofition of hands and
prayer. Chri/l, in like manner, called for
the children, (whom his difciples would
.have fent away) that he might blefs them,
by impofition cf hands and prayer.

, Can your Lordfhip perceive any thing
concerning the chriftian rite of baptifm
-given to thefe children? Is it faid they
were brought for that purpofe, or that
Chrifb baptized them? No fuch thing;
your Lordfhip will as foon find baptifm
given by Jacob to the lads whom he
blefTed, and prayed for ; as in this hiftory
of the New Telrament, of ChrifVs blef-
fing and praying for the children.

No doubt, the prayers of pious per-*
fons may fucceed for a blefling upon in-

I 2

f »6 )

feats, or others ; and if the fervent prayer
of a righteous man avails much, how
much more the prayer of Jefus Chrift I
Let us follow him in praying for our
children : but if we will baptize them too,
Chrift affords us no example of this in
the paflage under consideration.

But is not the baptifm of infants implied
in thefe following words ? Except a man
be born of ivater and of the fpirit, he can-
not enter into the kingdom of God, John
iii. 5. According to the original it \s%
except any one be born, c5V. [««v p» T,5].
2f there be any proof here, k lies in the
indefinite word [ti?] any one: but this
word occurring in paflages without num-
ber, where infants cannot poflibly be in-
tended; no evidence arifes merely from
the ufe of it. A few examples will fuf-
ficc out of this fame Evangelift. -St. 'John
vii. 17. If any man^ [rt?, anyone] will
do his willy &c. ver. 37. If any man [tk,
any one] ihirjl, let him come to me, &c. viii.
51. Jf a man [tk, any one] keep ?ny fay-

( "7 )

ir/g, Sec. xi. 9, 10. If any man [n?, any
one] walk in the day, he jlumbleth not--' — <*
hit if a man [tk, any one] walk in the
night, &c, xv. 6. If a man abide not in
me [ixv pn-rift except any one]. But it
may be replied, the nature of the fub-
jects here plainly guides us to limit the
indeterminate words [any one] to fuch as
are come to years of understanding. In
like manner, I fay, the whole doctrine of
baptifm guides us to limit thefe very fame
words to perfons come to years of under-
flanding. The mere word [tk] is too ge-
neral and indefinite to prove any thing in
this matter.

It may be further obferved, that as chri-
ftian baptifm was not yet inftituted ; fame
good expofitors underftand this paflage,
viz. born of water and the fpirit, not of
baptifm, but of the influences of the fpi-
rit only : except a man be born of the
deanfng fpirit. So Grotius, who fays,
here is the figure h ow Jta*. And Cakiin^

( ii8 )•

one o£ the beft expofitors of his day, ob~
ferves, " to talk to Nicodemus of baptifm
f* would be premature : the defign of
" Chrift here is to exhort him to regene-
** ration, and newnefs of life."

But if baptifm be here intended, it is
paraphrafed with much good fenfe by Dr.
Clarke, in the following words. " I did
*! not mean a new birth in a natural, but
" in a moral ferSe; that a man mud: be
4< entirely changed from all the corrupt
" opinions he has before entertained ; and
.•* from whatever wicked practices he has
*' formerly been guilty of, and enter
" upon a perfectly new courfe of life :
*f that he muft be baptized into the
*c profefiion of the true courfe of religion ;
«< and that, fuitably to this obligation, he
"muft be thoroughly purified from all
" worldly and carnal lulls, and muft
cc univerfally conform himfelf in mind
(i and life to obey all the holy precepts
cc of that religion, under the guidance
'* and afTiftance of the Divine Spirit,

( i>9 )
4c which God will be always ready to
46 bellow on thofe who fmcercly defire to
*c obey his commandments. This, I fay,
u is neceflary in order to a man's attain*
f* ftig'Cterna] life; and without this, he
<c can never enter into the kingdom of
" God."

This was doctrine very neceflary to
Nicodemusy a man of the Pharifees, who
were infinitely fcrupulous about exiernalsy
but great Grangers to i?:ivard, fubftantial
religion.

There are two other palTages produced
in proof of infant baptifm. i Cor. vii. 14.
Elfe were your children unclean^ but now
are they holy. Rom. xi. 16. If the
root be holy, fo are the branches. Lam
very willing that children fhould be as
holy as the molt benevolent perfon pan
wifh them. I have no manner of incli-
nation to lay a {tain on that innocent age,
which our bleiTed Saviour was fo remark-
ably inclined to point out to us, as the
3

( 120 )

tmblem and /ample of that fimplicity and
purity neceflary to all his difciples. But
as here is not a word about their bap-
tifm9 we ftill, my Lord, remain quite de-
ftitute of that plain and full declaration ,
which your Lordfhip requires for the
fupport and warrant of a pofitive injli-
tut ion.

But no argument is received more rea-
dily than this : Baptifm comes in the
room of Circumcifron : children were cir-
cumcifed, and therefore are to be baptized.
My Lord, I muft beg leave to hold faft
the found words you have taught me. " If
4C this be fo, Chrift or his apoftles have
ct declared it." And where is the paf-
fage of fcripture, which inftrudls us that
baptifm comes in the room of circumci-
fion? The New Teftament fpeaks very
copioufly of circumcifion as a rite aba-
lified; the retention whereof, far from
being ferviceable, would be mifchieuous ;
therefore it was a happinefs to \sfrtie

( I" )

from it ; but no where, that I can find,
does the fcripture fay, or To much as hint,
that baptifm comes in its place.

In the apoftles days, the chriftians con-
verted from Juadifm were exceedingly in-
clined and zealous to incorporate circum-
cilion with chriftianity. Their zeal in
this matter became very troublefome to
the churches. What method do the
apoftles take to remedy this evil ? Do
they ever inftruft them that they need not
be Co tenacious of one pofitive rite, fince
another was appointed in its ftead ; to be
adminiftered to the fame perfons of the
fame age r Such an obfervation would
have been very much to the purpofe ;
and the moft likely that could be to
give the judaizing chriftians fatisfaclion ;
and therefore, I fuppofe, the apoftles
would have taken this method, if the fact
were really fo, that baptifm was fubfti-
tuted in the room of circumcifion. But
do they go this way to work? Nothing is

3

t 122,)

to be found of it in all their reafomngs
to diiluade christians from circumcifion.

They warn chriftians that the zealots
for circumcifion were fubverters of mens
fouls, Acls xv. 24. That circumcifion
availed not unto j unification ; whether that
rite be conftdered as derived from Mofes
or from Abraham, Rom. iv. But, that if
they were cireumcifed, Chrlji fiould profit
them nothing. Gal. v. 2.

This is the way they treat that Old-
Teftament rite : as a ufelefs, burthen-
fome, injurious ceremony. But they ne-
ver go about to foften the Jews, by telling
them that chriftianity has another rite in
its Jlead. And yet this way of dealing
with them is not more foft, than it was
likely to have proved effectual; if it were
fo, that bap/ifm is the fubftitute of cir-
cumcifion. Now becaufe the apoftles
never talk in this ftrain, it feems natural
to infer they never thought fo.

( i23 )

I know but of one pafTage in "all the
New Teftament, that has been offered in
fupport of the opinion, that baptifm
comes in the place of circumcifion, and
that is, ColoflT. ii. u, 12. In whom al/o
ye are circumci/ed with the circumcifion mads
Without hands, in putting off the body 0/ }he
/ins o/the fiejhy by the circumafim of Chrifl :
buried ivith him in bapti/m, &c.

For the right undemanding of this
paflage, it will be needful to obferve ;
that the CcIoJJians, as other churches of
the Gentiles, were in danger of being
/educed to the obfervance of circumcifion.
To guard them againft this danger, the
apoftle here tells them, they had received
the internal and fpiritual circumcifion,
made without hands, in putting off the
body of the fins of the flefh: cenfe-
quentlv the literal circumcifion was not
neceflarv, and the judaizing chriftians
troubled them with a groundlefs cen-
tre verfy.

( «*)

'St. Paul teaches the fame doctrine in
other places : thus, Ro?n. ii. 28, 29*
For he is not a Jew which is me out-
wardly; neither is that circumcifion
which is OUTWARD in the F L E s H ;
hut he is a Jew which is one inwardly j
and circumcision is that of the
HEART, in the spirit, not in the let-
ter, whoje praifi is not of menr but of
God.

This inward, fpiritual circumcifio**
being alone to be regarded, he calls the
jewifli zealots the Concifton, and fays that
we Chriflians are the circumcijion, which
worfhip God in the fpirit, £sfc.

The apoftle, in the place under confix
•deration, doth not call this fpiritual cir-
cumcifion. haptifcn; but, being renewed
in the fpirit of their mind ; having re-
pentance towards God, and faith in our
Lord Jefus Chrifr. ; in conference of this,
they were baptized. Thus they had the

( 125)

outward and vljible fign of Inward and f pi-
ritual grace. In a word, the circumcifion
here ipoken of cannot mean baptif?n , for
it is exprefsly faid to be made without
hands ; which is not true of baptifm, any
more than of the literal circumcifion.

/ am,

my Lord, &g.

LETTER

LETTER X

My Lord,

b

APTISM is not a deduclion of rea-
fon but a plain faflt concerning which
the acuteff. philofopher can know nothing
more than any man of common knk.
What the fcripture teftines and declares
concerning this fact, that is our rule, ob-
vious to every attentive reader.

As in the Sacrament of the Lord's Supper,
the fact is, that Chrift gave the cup to the
difciples as well as the bread; and there-
fore the Roman church erretb, in with-
holding the cup from the people; and
as it is an error to give the Lord's Sup-
per to infants, becaufe they are incapable
of remembring Chriit and examining them-
felves, both which the fcripture requires
relative to that ordinance ; fo in the facra-
ment of baptifm, it fhould feem, that be-

( «27)

ciuic the fact, as it (lands in the New Tc*
{lament, is immerjion, it is an error to
to throw that afide, and put fomething
elfe in the room of it ; and becaufe the
fact as it (lands in the New Teftament is,
that men believed, and were baptized in
eonjequence and tejiimony of fuch belief;
not vicarious, not another promifing for
them, the New Teftament knows nothing
of this, but their own proper perfonal
belief; therefore it is an error to throw
afide the adminiftration of baptifm to be-
Uevers, and apply and confine it to an age
entirely incapable of any rational act.

After the (Iricleft fearch into the na-
ture and defign of this pofitive inftitution,
it appears to me there is no pofitive proof
that it was defigned for children. And
if it be allowed there is no pofitive evi-
dence, it is, I think, allowing there is no
proof at all : for nothing of a pofitive and
ritual nature can be proved a duty, or a
command of God, merely by our own
riafonings, and by arguments drawn from

fuppofed fitnefs. If once we admit as ctt-
vine appointment S) practices grounded ori
our own notions of fitnefs , expediency ', ufe-
fulnefs, &c. there is no knowing where to
flop. At this rate a thoufand ceremonies
may be introduced into the church,
though not one of them can fland the
queftion, Who hath required this at your
bands? Ifai. i. 12.

I am forry I am brought to a conclufion,
in which fo many are ctherwife minded.
And what parts us? It is this. They aim
to prove a pofitive command by inferences :
I think it necelTary (in which I am ho-
noured with your Lord (hip's fufFrage) to
look out for a plain declaration. By the
force of inference, they fet afide that ma-
turity of age, and f elf ■ dedication to true
religion, to which all the New Teftament
hiftory of baptifm confines it ; and univer-
fally, (except in the cafe of profelytimi)
apply it to an age incapable of knowing
the defign of the folemnity, and of which
the gofpel is perfectly fdent.

C 129 )

From examining the inftru&ions of
Jefus Chrift, and his apoftles, it appears
to me, that the two pofitive inftitutions
of the gofpel fhould go hand in hand,
and be received about the fame time;
and none baptized, 'till like St. Peter's
audience, they gladly receive the word, and
are qualified for chriftian fellowjhip, and
breaking of bread, A els ii. 41, 42. But,
with moft chriftians, thefe two ordinances
are kept afunder, by the fpace of a great
number of years.

Infants, fay the writers for Paedo-bap-
tifm, were received into covenant under
the Old Teftament by Circumcifion ;
therefore they mull: be received into the
chriftian covenant by Baptifm : elfe the
Jewifh children had a privilege beyond
thofe of Chriftians.

And may not infallibility, that funda-
mental do&rine of the Roman church, be
proved in the fame manner ? As thus :

K

( *3° ) .
The people cf God under the Old Te-
ilament enjoyed the benefit of infallibility.
The High Priefi had the Urim and Tbum-
rnim, by which the mind of God was
known for certainty on great occafions.
Confcqucntly, there muil be infallibility
in the christian church : otherwife the
]efs perfect difpenfation of Mofes will have
a great privilege beyond the thrijl'ian.
And this infallibility is mod evidently of
the greateft fervice, to maintain unity
and peace, fb neceflary to the (lability
and improvement of the church, and to
prevent ftrife and contention, the root
of confufion and every evil work. A
privilege fo obvioufly of the greater!: uie,
and which the church had under the Old
Teitament, undoubtedly remains under
the better and more glorious difpenfation.
of Chrift.

Thus the Romamjl, in an affair whofe
nature admits of none but pofitive evidence,
endeavours to make up the want of it bj

( 13' )

infersnce^ and reafoning from fitnefs. Such
an inftitution there was under the Old
Teftament ; therefore it remains under
the New.

But, " that our Saviour defigned the
" biftiop of Rome to this office [cf infal-
" libility] and yet would not fay fo, nor
« caufe it to be written, fo much as once9
** by any of the evangelifts and apoftles,
« but leave it to be drawn out of uncer-
" tain principles, by thirteen or fourteen
** more uncertain confequences ; he that
" can believe it, let him believe it." Chil-
" ling. p. 6 1.

Whether, or how far this is applicable
to the doclrine of infant baptifm, which
alfo our Saviour has not caufed to be
written by any of the evangelifts and
apoftles, fo much as once> your Lordfhip
will judge.

If pofttive inftitution* may be proved

K 2

( *# )

by mere inference, and the fuppofed fitr.efi .
of things; may we not advance a (rep or
two farther? Thus, At the paffover, men,
women, and children partook, vide Exod,
xii. 4. and Pat. Comment. Since then
children partook of the paflbver, they have
a right to the Lord's Supper. The palT-
over was an ordinance which particularly
concerned children, commemorating falva-
tion to all the firji-bom of Jfrael, when
the firft-born of the Egyptians were de-
ftroyed. But the falvation accomplished
by Jefus Chri/i is of infinitely more im-
portance than what the paflbver comme-
morated. Chrift is the true pafchal lamb,
and exprefsly ftiled our paffover facrificed
for us. Shall children then be partakers
of the type, and have no part in the great
antitype? Were they allowed to partake
of an inftitution which celebrated a bodily
and temporal deliverance : and will it not
be hard and unreafonable to exclude them
from a fervice which commemorates the
eternal falvation of the foul by the Son of

( 133)

God ? Had children a part in the memo-
rial of that bloody which fecured them
from the deftruclion in Egypt : and muft
they be outcafts from the Lord's Supper,
as it' they had no part nor lot in the blood
ofChriJl? How abfurd were this ! to al-
low them the Jhadow, and debar them
the fubftance I to admit them to a lefs
privilege, and fhut them out from an
infinitely greater!

Again : may we not reajon out a right
to pofitive institution, thus : God pro-
mifed Abraham, to be a God to him, and
to his seed After him, Gen. xvii. 7. Of
this promife and covenant circumcifion
was the token, ver. 10, ir. But furely
the Almighty did not confine his promife
and covenant to the mate-feed of Abraham,
The diftinclion of fex only, cannot make
fo vaft a difference, that the Jons of the
patriarch were within the covenant, and
the daughters out of it. Befides. this co-
venant with Abraham was the covenant of

( 134)

Grace ; that very covenant which contains
the^ fpiritual and eternal bleflings of the
go/pel. Far be it from any one to think,
that the daughters of Abraham were ex-
cluded fuch a covenant. Being then
within the covenant, they have a right
to an external fis;n and token of the co-
venant.

True, it is only faid in exprefs words,
Every MAN- child among you Jhall be cir-
cumcifed. But certainly, Abraham^ and
the Ifraelitesy were not fuch poor rea-
foners, that they could not infer, by ana-
logy, the right of the female, Abraham's
daughters muft not be caft out of cove-
nant : but to deny them an external fign
would be an exclufion of them, and leav-
ing them to the uncovenanted mercies of
God.

I am aware, your Lordfhip will fay ;
this is carrying analogy too far. Analogy
will not fuffice in fupport of duties that
reft only on 'plain declaration*

( *35 )

I grant it. But, my Lord, is not this

the very rcafoning for infant baptifm, in

default of pofitive command and evidence?

and the reafoning on which the greatejl

Jlrefs is laid?

ce By analogy* faith Dr. Clarke* drawn
ct from this rite of circumcifion* it has,
" for very many ages, been the general
<c practice in the Chriftian church to re-
" ceive infants by baptifm into the obli-
M gations of faith and obedience to the
*c gofpel; and to make profeilion fir
M them, what they are to believe and
M obey. [His next words are remark -
" able.] Whether this analogy be rightly
cc drawn* or no ; and be a fttfficient and
" adequate foundation for what has been
iC built upon it, is a controverfy." Sec,
Serm. xxxviii. Vol. I. Edit. Fol. And a
controverfy, I think, it will always re-
main, while the practice fubfifteth, and
we are bleiTed with the liberty of the Bi-
ble* by which to examine and judge of
it.

( 136 )

I (hall conclude with offering it to con-
fideration, how widely our prefent admi-
niftration of baptifm differs from its firff
ftate. It was according to the gofpel,
immerfion, and continued fo, univerfally,
for many ages ; but we have at laft dif-
covered the inconvenience of that, and al-
tered it for another rite. Its original de-
fign was, that the perfons baptized fhould
therein teftify for themfelves, and as their
perfonal adl, their acknowledgment and
belief of Jefus Chrifl to be the Mefliah,
and Son of God ; and their obligation
and purpofe of obedience to him. Their
baptifm, at the very time of receiving it,
was a folemn declaration of their being
believers, and of the obligation, they know-
ingly and of choice, took upon themfelves,
to walk worthy of the Lord unto all-pleajing.
But now, inftead of the perfon baptjzed
chufing for himfelf, and promifing for
himfelf, he is a mere paffive creature ; of
an age that knows nothing ; incapable of
choice j but promifes, by proxyt that he

( i37)

will be, if he lives long enough, a good
Chriftian.

Such is the change made in this facra-
ment: may 1 be permitted to afk, is it
not a change entire and total, both as
to the rite itfelf, and the perfons to whom
it is adminiftered? an exclufion of the
divine right- of immerfion and putting
another thing in its ftead ? A preclufion of
the only perfons declared in fcripture, viz.
moral agents, perfons able to confider
and chufe and act for themfelves, and
confining it to an age, of which, with
regard to this facrament, the New Te-
ftament declareth not one fingle word :
herein, I think, is verified the obferva-
tion of that truly great man Archbifhop
Tillotfon, mentioned at the beginning of
thefe letters, viz. " In procefs of time the
" beft inftitutions are apt to decline, and
" by infenfible degrees to fwerve and de-
66 part from the perfection of their fir/i
" Jlate, and therefore it is a good rule,

( i3« )

" to preferve things from corruption and
« degeneracy, often to look lack to the fir ft
" inftitution, and by that to correct thofe
" imperfe&ions and errors, which will
" almoft unavoidably creep in with time."

/ am> my Lord,

With great deference

and efteem.
Tour Lordjhip's

mofl humble Servant.

M

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