Dr. Bellamys
VINDICATION
The Original Plan of tiie New-Englanc CHURCHES :
AND,
P. E P L Y
i o the Rev'd Mr. Moses Mather NEW-SCHEME.
A careful and {tnOi Examination of the External Covenant, and of the Principles by which it is fupported.
A REPLY
To the Rev. Mr. Mofcs Mather's Piece, cntituled, T/je Vifible Church in Cove- nant with God^ further illujlrated^ &c.
AVINDICATION
Of the Plan on which the Churches in New-England were originally formed.
Interfpcrfcd with Remarks upon fome Things, advanced by Mr. Sandeman, on fome of the important Points in debate.
~By JOSEPH BELLAMY, D. D.
«« I do not mention the adminiflration of facraments, upon this occa- " Aon ; bccaufe, tho* they have fo ncble and cfrc^dtual tendency ** to improve men's minds in piety, and ro promoie Chriflian cdi- *' fication j ye; i do not rcnacmber to have heard of any inffarce^ " in which they have been \\\tmtans o\ men's con'virfnni i wricti *• is the lefs to be wondered at, as ihcy arc appointed for a very " diff'ertnt end.'*
Dr. Doddridge Serm. 9n regtneration.
NEW -HAVEN;
Printed by Thomas and Samusi. Greek,
^
-i-U
CO NT E N T 'S.
THE PREFACE, tah^ a view of the facra- mental controverfy , and of the new fcheme of religion which Mr, Mather buih advanced to J'upport the external covena?it.
The introdudion explains words and things ^ and Jlates queflions to fix the point in debate^ ,viz. the ex- ternal co'denant,
SECTION I.
^he natiQ-e of Mr. Ms external covenant asjlatedby bimfelf under the notion oj a conditional covenant. p. 17.
.SECTION II.
Mr, Ms external covenant reprefented by him ax unconditional^ examined in this view.of.it, p. 29.
SECT 1,0 N III.
7he perfeBion of the divine law^ and total depravity^ inconfifient with the notion of an external covenant appointed by God J or the unregenerate^ as juchy to enter mtOy requiri?ig gracelefs qualifications, and nothing elfe^ as the conditions of its ble[jings, p. 41*
SECT.
CONTENTS,
SECTION IV.
^ view of the exhortations and promifes of the go ff el : and the true reafon pointed out why the doings of • the unregenerate do not entitle to the bleffngs fro-
SECTION V.
Impenitent yf elf-righteous y chrijllefs fanners are under the curfe of the law of God. But this is inconff- tent with their being in co'uenant with God in good (landing in his fight by any works which they do^
' ^'bilejuch. p. 73.
SECTION VI.
7ie natuf-e of the enmity of the carnal mind again/i Gody and whether . it remains notwith/landing
. the revelation of God's readinefs to be reconciled to men. p. 100.
SECTION VII.
Whether the gofpel calls j&llen men to be recoficiled t9 that char aBer of God againjl which they are at enmity, p. 126.
SECTION VIII.
How it was fofjible for Adam before the fall, t9 love that character of God which was exhibited to him in the laWy confiflently with -the hvc of his $wn happinefs, p. 140.
, SECT.
CONTENTS.
S E C T I O N IX.
^ ^he ChriHian Creed, the Arminlan Creed, and Mf\ M*s Creed y remarks on each. p. 151.
SECTION X.
Mr» Ms fcheme inconfijlent with itjelf. p. 156; SECTION XL
^he extraordinary methods Mr. M, takes to fuppdrt his own fcheme, and t9 keep himfelf in countC" nance, p. 165. :/^
E R R AT A>
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Page. |
Line. |
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*7 |
19 tlQt outA?.aFtcr ^f^. |
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n : |
10 from bottpm^, bloc out and. |
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24 |
9 f. Id. read r^w^. |
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36 |
16 for containing read continuing. |
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38 |
5 r. Ihould, |
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ib. |
45 r. refolution. |
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42 |
12 r. proceed. |
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45 |
3 f. b. margin, for likewifer, likenefs. |
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59 |
4 f. b. r. /»//)/(•. |
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63 |
2 f. b. in margin, for ;etf/ /<f^f^ r. /^J<r^ |
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65 |
9 r. Pagan, |
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ib. |
ly for /d? r. ^/. |
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ICO |
9 f. b. for revealed r. reconciled. |
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ro6- |
11 f. b. for ajfent'v. ajert. |
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107 |
16 V, fed. |
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162 |
9 for r^t'^^Z r. revealed. |
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164 |
4 f . b. for //6^« r. /te. |
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176 |
12 for the r. //^;V, |
r
T FI E PRE F'A C E.
THE defign of my writing on ths facramental con- trover! y, has been to vindicate the plan on whicii the churches in New England, were originally formed^ when this country was firft fettled by our forefathers. And in order to this, I have had it in my view, to prove thefe three proportions, viz.
I. That thcfe tvho are qualified to offer their children in haptifm^ are equally qualified to come to the herd's table •, and that, therefore, the half-way pra5f ice, which has lb much prevailed of late in the country, is unfcriptural.
li. That haptifm and the Lord's-fiipper, are feals of ths covenant of grace \ and that, theretoie, thote who know they have no grstce,* cannot be adive in fealing of it, con- fiftcntly with honefly and a good confcience.
III. That there is no gracckfs covenant between God and man exifling^ fuitedto the (late and temper of gracelejs mtn, a compliance with which, they mighty as ]uch, conftfiently pr clefs and feal : And that, therefore, there is no door open for gracelefs men, as fuch, to enter into covenant with God. I fay, I have had it in aiy view to prove,
I. That thufc who are qualified to offer their children in baptifm, are equall) qualified to come to the'Lord's- table : and that thereiore the half-v/ay pradicc, which of late has fo much prevailed in the country, is unfcrip- .rural. And this point, theoretically conHdered, feems to be fettled. With reipecft to this, Mr. Mather^ in his book, entituled. The vifible church in covenant with Gody further illuftratcd^ 6cc. fays, p. 78. ' as to the half-way ' pradice, I am in it, but not for it. I have no difpo- * fuion to oppofe the Dr. in his endeavouring to break ' up that unfcriptural pra^Uce.^ And fince thofe minifters, who are in this pra.flice, do grant it to be unjcripiural » which, fo far as I know, all ol them do; nothing now remains, but to put them in mind, that *the lecond ccm- ' mandment requircth the receiving, obferving, and
keeping pure and entire all fuch religious worlhip and B ^ ' or«3iaai;c^s
v*i. T H B P R E F A G E.
* ordinances as God hath appointed'in his word.' And the commidion of our Lord jind Mailer pbligeth us to /^^^/^ his dilciples ib chjerve all things ivhatforcer ie hath commanded them. And how unkind mufl: it be in the people, to neceffitate their minifters, to counteradl their' own confciences, by con'tinuing in an uyijcriptural prac- tice, in condelcention to their ignorant, unicriptural no- tions 1 But m'jch more unkind ftill muft it be in clergymen, who know the pradice to be unfcriptural, to lift up their voices on high, and raife a popular cla- mour againil thofe minifters, who, at no Im.iU rifque, - venture to lay afide the praclice, that they may approve themfelves to God, and to their own confciences. But it may be faid, to iMr. Mather's honor, that he is not of the number of thofe, who aft lo unkind a part to honeft men. * 2. Anothef
* Our forefsthers began to fettle in New Rrgltnd in 1620. With* cu the half- way pia^iice. I; was bccght in 1662 Jorty years tii^tr i when the firf^ generation were generally deed, hy a Synod at Bu/iau,'. Thi? Syrod profcfTcd lo believe, that none had a right to the fealj^ for themfelves, or their children but true bel:cv€rs, ard real fiiots^r However, they thought a lefs degree cf grace wculd qualify for oae^ ordinarce, than for the other. And on this print-iple the halfway* przfl'ce was introduced. The principle they s^ed upon is row given up. We tre all agree'i, that he who is quali{j:d to cffer hischildTcn in b8p:irm, is equally qa^l fi.^d to come to the Lord*s table. Ard fa Tiwe are all agreed, that the half v.'2y pradice is anfcriptteral. Some fed ihcrafclves b^^u.^d in cor(cie::ce 10 mske the Icripturt (heir cnly ru-4 9f faith ar.d frcSiC^ : O. hers do nor think thcni'elvts b:urd. On this point let the fcllowing texts be coTifultcdjDeur. 4 2. Mat. 5. 19^ Luke 6. /^6 and ch2p. 22. 19. J;^m. 2 1© Mit, 28 20. and ch. !5.6, Befidef, we who are rnir.iOfrs. in'.y CO well to co-fidcr, that fihho' ocr congregations, while fecure in fia^, m^y be v^cll pleafed with an unfcriptural fragile i ar.d v. i.h l's for continuing in it., againft thelight cf our own confcierces ; Yet, if they fhculd ever fee awakened out of . their carnal fecurity, if they fhculd ever be convened, oor corduft might fisrd in a (hockir.g point cf light, in the view cf their confci- ences.t-tAtid yet, from fabbtth to i bbath nc przy, that the Spirit cf God TTihy be poured out, and that Honers nay be convinced and cor\veried.»-«Th;s afrair doubtlefs gives psic to mahy a heart. What » p'/ty i: i?, that the clert^v have rot a heart to i^nire, in what ihey know to be the true fcripttsral praftice I The honour of Chrift, and of ChiSianity are irtsreOsd U this master. It cu-hl Jo be auesidcd to wi;h ihe &tiao3 fctbufncfs and honsily.
THE PREFACE, vll.
c. Another pcint I undertook to prove, was this, viz;. That bapiifm and the Lord's fupper are Icals of the co- venant of grace. This was cne chief point I had in view in my anfwer toMr. M'siormer book on this ccntroverfy. And this point alfo I'vlr. M. exprefsly grants me in his fccond book. ^p. 58. fpeaking of the cover^ant with Abraham, he fays, ' the covenant ot grace was evidently ' and confefTtdly contained, Tct forth, and confiimed, by
* the particular appointment of circumiCiHon.' — Bui if baptifm and the Lord's fupper are feals of the covewanc ot grace, how can thofe, who knowingly rejecl the co- vciianc of grace in their hearts, fcal it v;ith their hands, confidently with hcncily and a good conicience ? Here it may not be amils to repeat feme of the articles of the creed publilLc:d in my Fourth Diaicgue, that the ceader may judge for himfelf whether they are true or not. — • ' I believe, that any man, who feals any covenant, doth,
' in and by the adl of fealing, declare his conipliance '
* wiih that covenant which he feals : becaufe this is the
' import of thcafloffealiag. 1 believe, that it is of the
' nature of lying, to feal a covenant, wirn which, I do ' not now, and never did comply in my heart •, buc
* rather habitually and condantly rejtdl. Thererore — I ' believe, that, a man, who knows he has no grace, can- ' not feal the covenant of grace, honcfrlv and wirh a ' good confcience.' — It belongs to Mr. Maihtr^ if he means to maintain, that thofe, who know they have, no grace, can feal the covenant of grace, honeflly and with a good confcience, to fay how. For as yet, he has fa'd nothing on this point. — And indeed, vv^e muft either ^givc up the import of fealing ; or give up the covenant of grace, as the covenant to be fealed •, or 'ia^j that grace- lefs men have fome grace, and do in a meafure truly and really comply with the covenant of grace, and f(>.|iave" really a title to pardon and eternal lif.-, or we cannot be confident : nor then neither. For to fay, that gracelti^, , men have fome grace, is a contradidicn. And tofay^j.- tiiey have no grace, and yet may honciViy feal the cove- nant
vUi. THE PREFACE.
nant of grac^', is to deny the import of fealin*. For fealin? a csve.-mnt always dtmtes a prefent conjtnt of keari tc the covmant lealed. And, therefore, to leal a covenant which 1 rejedl with my whole heart, is a pradical falf- hood. But if I do not rtjsd it with my whole heart, I have a degree of true love to it. That is, I have a de- gree of true grace : and fo am in a pardoned and jufti- fvjd (late. But flill it rem.ains true, that thofe. who know they have no grace, cannot feal the covenant of grace with a good conicicnce, bccaufe it is a practical falfhood. Indeed, men may be fo far ^one in wickedncTs, as to allow themlclves in lying to God and man, but their conduft cannot be juftified, when, with the afTembled univerfe, they appear before the bar of God. For, as has been laid,y^^^//;;^ a covsnant always de'notes a prefent con- Jent of hsa-f't to the covenant feded. In this fenfe it has^ always been underftood by mankind in their covenants, between one another, in decds^ in honds^ &^c. Sealing de- notes a prefent confent of heart to the contents of the -written inftrument. And, therefore, no honeft man will feal the written infirument until in heart he coiifcnts to the contents of it. And lliould any man feal a wfitiea indrument, and at the fame time declare before eviden- ces, that ar prefent he did nor confent to it, it was not his free a£: and dce^^ the adl of fcaling v/ould in its own na- ture be of no fignificance. The whole tranfadion would be perfe^ trifling. — Mr. M. fays, p. 65. ' I am very ' fenfible, that the Chriitian church has always eileemed ^ feaiing ordinances, as feals of the covenant of grace.— ^ ' On God's part, they are feals to the truth of the whole ^ revealed ivill sf God. On our part, they arc feals bind- ' ing us, to pay a due regard to the %^'hcle revdatjin. And
* arjcnrdingly, any breach of mord rule^ or go/pel precept, ' has been efteerned by the church, as a breach of cove-
* nant in its members.' He, therefore, who is habi- tually, totally deftiture of that holinefs which the law of G')d requires/ and of that repentance toward God 2nd faith to'vv^rd our Lord Jcfus Chrift to which in the gof-^
T H L ^ " " - A C E IX. 1
«cl we are invited, and lives in a total negled of thac freligien which flows from the love, repentance and faith ; required in the law and gofpel : even he does not con- ^ fent to the covenant of grac-e in his heart, in the leaft de- gree, but lives habitually, totally and univerially, in the breach oi it, without ever complying wifh it in onefingle ad. —And can a man confcious to himfclf, that this is his charader, with a good confcience fcal this covenant ! Or can a Chriftian church allow of fuch hypocrify !
3. The other point v»'hich I defigned to prove was this, that ther^ is no gracclcfs covenant between God and man exifting -, that is, no covenant in which God promifes religious privileges and fpiritual blciTings to gracelefs men, upon gracelefs conditions ; i. e. to gracelefs qua- lifications, which gracelefs men, Vv'hile fuch, may have : and that, therefore, baptifm and the Lord's fupper can- not be feals to fuch a covenant.— And Mr. M. in his preface fecms as if he intended to give up this point alfo : for he calls this gracelefs covenant ' a gracelefs phantom :' which is really to grant the whole that I contend for. For this . is the very point I meant to prove, viz. The non-cxifbence of fuch a covenant. For God's covenanc requires holinefs and nothing elfe. And it promises e- ternal life to thofe who comply with it. But its blef- fings are not promifed to gracelefs men, as fuch, nor to gracelefs qualifications.
However, if we will read Mr. M's book through, w« (hall fee, tfiat he is fo far from giving up this covenant, as ' a gracelefs phantom,' that he has exerted himfelf to the utmofl to fave this ' gracelefs phantom' from non- exifcence. Becaufe, without it, he knows no way m which gracelefs men, as fuch, can be admitted into the vifible church of Chrifl. For he does not preccnd, that; they can make a profcfTion of godlinefs : yea, he is con- fident, that none may warrantably make a profefiion of godlinels unlefs they have the highcft degree of afTu- rance. p. 79. There mud, therefore, be a gracelefs covenant, tor gracelefs men> as fuch to profefs, which
requires.
X. r H E P R E F A C E.
n q'jires nothing more, nothing higher, than gracelefs qualuications, as necffTiry conditions of its blefrin«/s, or gracelels msn, as fuch, cannot profefs a prefenc confenc to any covenant at all ; and (o cannot be admitted, as members of the vifible church, which he fays 'is in co- venant with God •, • or have a covenant right to cove- nant bleflings. For they who are deftitute of the qua- lifications neceflary to a covenant right to covenant blefTings, can have no covenant right to them. To fay» otherval'e, is an exprefs contrad.idion.
The method, which, in my former piece, I took to prove the non-exiftencc of fuch a gracelefs covenant, as has been defcribed, was (i.) to turn the reader to the covenant with Abraham, the covenant at Sinai and in the Plains of Moab, and to the gofpel covenant, thai he might fee with his own eyes, that thefe were, each of them, holy covenants, which required a holy faith, a holy love, a holy repentance, a holy obedience ; and that thofe who have thele holy qualifications are entitled to eternal life. Nor is there any m.itter of faci in fcripture plainer than this. So that none of thefe, were that gracelefs covenant, for which Mr. M.. contends : which promifcs its blefTings to gracelefs men, as fuch. Nor has Mr. M. pointed our one unholy duty in that cove- nant with Abraham. Gen. 17. Nor one unholy duty in that covenant at Sinai, or in that covenant in the Plains of Moab, or ii^ the gcfpel covenant. Nor has he denied, that eternal life is promifed to every one who complies with God*s covenant, as exhibited in thefe va- rious ways, at thele feveral times. So that my argurnenC from the nature of the covenant, as it is to be found in the written inflrument, (lands unanfwered.---And let it be remembered, that this argument is conclufive, with- out determining the nature of holinefs, or faith, or re- pentance, or entering at all into the difpuies, which fub- fift between the Cahinijis^ Arminkns^ Neonomtans^dnti-No" mia^^i ^^' relative tonhe perfedion of the divine law, toul depravity, regeneration, &c. 6:c. For if it be
prov«#i
THE P R F F A C fi. Xu
proved, that God's covenant, to which Gad's feals are annexed, promifes falvation to thofe who confent to it, and that there is a certain connexion between a real com- pliance with it and eternal life, then Mr. M's external covenant, to which he lays the feals are annexed, which does not promife ialvation to thofe who confent to ir, nor eflablifhes any certain connexion between a real com- pliance with it and eternal Life, is ell^ntially dif!.renC from God's covenant, and fo is ftriflly fpeaking, 'agrace- hfs phantom, '---But (2.) in order to prove the non-ex- iftcnceo^a/gracclefs covenant, I introduced the dixftrines of the perfe^iion cf the divi'as law and of tQta( depravity^ into the argument, as thus, fines the divine law requires ho- linefs afid nothing but holinefsj and fince the unregene- rate are totally dcfticure of the holinefs required, there is therefore no covenant exifting, between Gcd and man, with which the unrepenerste, while fuch, do comply^ in the leail degree. Upon wSich Mr, M. declares ' thac
* he is become fenfible, that our different fentiments in ~* this particular ('terms of communion) is in a great
* meafure, owing to our thinking differently, upon other
* important points.' And fo he has offered to the pub- lic his own fchemc of reli<|^ion, which may be fummed up in thefc eight articles,
1 . ^hat felf-hve is ejjentid to moral agency. A nd,
2 . That tkii felf- love^ which is ejfential to mord agency i iSy by the divine law, required of us, as our duty, ,
3. That this felf- love ^ which is effential to moral agency and cur required duty, is, in our pre] ent guilty fiat e, ahfolutely inconftflcnt with that love to God, which the law originally required of Adam before the Jail, and which is ft ill required in the moral law.
4. That curnatural total depravity crifes merely and only from its being thminconfiftent with this filf- love to Uve God.
5. That in thefe circurnfiances it is contrary t9 the law of God^ and fi a finful thing, for us to hve God,
6. That cur natural total depravity not being cf a crt- ml nature^ doth not diJquaUfy us for faling ordinances, Js
if
xli. THE PREFACE.
it entirely ceafes to ht our duty fine e the fall to love that cha- raoler cj God which was exhibited in the hw to Adam. And more efpecially,
7. "that now fince the fall we are naturally inclined and difpofed, our total depravity notwithjlanding^ to love the new cbardHer of Gcd which is revealed in the gefpel^ fo that -we Jhall^ without fail^ love it asfoen as known^ without any new prifJcipU of grace. For thcfe things being true.ir will follow
8 ^hat unregenerate Si?7ners, who are awakened and ex- ternally reformed, mufi he confidered^ as being in the temper of their hearts^ as well affe^ed to the gofpeL did they hut know /V, as the regenerate \ and their religious defires and endeavours , as being of the fame nature and tendency. And therefore they may enter into covenant with Gcd and attend fealing ordinaU' ces, with as much propriety as the regenerate.
This is the fum and fubftancc ot his fcheme. And in this fcheme of principles we may fcfe the fundamental grounds of his thinking di^erently from us, in the par- ticular point under confidcration. viz. The terms of Communion.
The defign of the following fheets is, firft of all, to review Mr. M's external covenant, to fee if its true and real nature can be known. And then to (hew its incon- fiftance with the dodrines of the perfedion of the divine law, and of total depravity, as held forth in the public formulas approved by the Church of Scotland, and by the Churches in New- England. After which, the leading- fentiments of his fceme of religion fhall be cenfidered, his miftakes be pointed out, and the oppofite truths be briefly ftated and proved from the word God That the nature of ancient apoftolic Chriftianity may be afcertain- cd from the infallible oracles of truth. To the end, that the right road to Heaven may be kept open and plain, for the diredion of awakened finners, and for the con- fiimation and comfort of voun^ converts.
(_i3 )
The INTRODUCTION.
Several phrafa explained aJidquefiionsJlatscL
IN order to prevent and cut cffall neeclefs difnutesi and that the reader may clearly undcrlland the fol- lowing flieets, the meaning ol Icvcral phraics rnall be explained. Particularly,
1. By a conditional CQvenanth meant, a covenant, which promifes its blelTings upon fume certain condiridn -, To that no one can claim a covenaht right to its blefiings, if dcfticute of the rtquifice qualifications.
2. By the covenant of "juorks is meant, that covenant, which promiles eternal life upon condition of perfed o- bedience, thro' the appointed time of tr;al, and threatens eternal death for one tranfgrffliun.
3. By the covenwt of grace is meanr, tkat covenant V/hich promifes pardon, juitification and eternal lite thro* Jcfus Chrifl: to all who repent and believe the golpcl ; i; c. to real faints and to no others.
4. By di gracelefs covenant \9> meant, a covenant Vv^hich promifes its blelTing, to gracelefs men, as fuch, on certain conditions, or qualifications, which are profefTcd- ly gracelels, and which may take place in graceicfsmen, while fuch.
5. By complying with a covenant is meant, doing that,' or having thofe qualifier ions, which, according to the tenor of the covenant, entitles to its biefiings. Thus, for inftance, Adam could not have been faid to have complied with the covenant of works which he was un- der, until he had perfcvered in perfeft obedience, ihro' the whole time of trial. For nothing fliort of this would have entitled him to a confirmed (Tare of holinefs and hippinefs, i. e. to'cternal life •, as all grant. And, thus, a finner cannot be faid to have complied with the cove- "^nt of grace, whatever legal terrors he has had, arid
C whatever
( 14 ;
whatever pains he has taken in religion, until by the firil aft of faving faith he is united to Jefus Chrift j for noching (hort of this entitles him to pardon, juftification and eternal life, according to the gofpei. As is writ- ten. Job, 3. 18, '^6. He that helievtth not is condemned al- ready^ and the wr^lh of God abidetb on him. Indeed Mr, M. fays, p. 29 'that no man, fhort of perfeflion, can
• be properly laid to have complied with the gofpei.* But our Saviour declares, with great (olemnity. Job. 5. 14. Verily, verily I fay unto you, he that heareth my word^ ani bdieveth 6n him that fent me, hath everlafling life, and fhall n9t come into condemnation ; hut is puffed front death to life. So that, on the firfl ail of faving faith, a finner becomes entided to etehial ii^e. Gal. 3.26, 29. For^ ye are all the children of God hy faith in J ejus Chrift. And if ye he CbriU's then are ye Abraham" s Jeed, and heirs acco^din^* to the promife. Again, a man may be faid to have com-' plied with any fuppofcd gracelefs covenant, when he has^ the gracelefs qualifications, to which the biefTings of that covenant are promifcd, but not before. So that, if %.
• fixed refolution to forfake all known fin, and pra^life
• all known duty' is a requifitc qualification to the blef-^ fings of this covenant, then no man has a covenant right to theblefTinis of it, until he is' come to this fixed re--f folution ;' i. e. if there is an external covenant, ' diflindt ,' from the covenant of grace,' promifing to the vifiblc church all the ' external means of grace, and the ftriv-
' ings of God's holy fpirit, in order to render them cf- ' fedual for falvation,* by which the vifible church is ^^ conflituted : And if this ' fixed refolution' is abfolutely, - necciTary to church-memberfhip, and fo to a title to thefe , promifes, then no man has a title to thefe promiles, or^> is qualified to be admitted a member of the vifiblc , church, until he is, in fatl, ' come to this fixed refoluti- on :' but whenever he is ' come to this fixed refolution,* he ought to be confidered, as having complied with the external covenant ; and io, as having a covenant right to its bleiTings. Mr. M. fays, p. 64, that I have ' a
I very
( 15 )
* very fingular notion about the nature of covenanting;
* as if it required a prefetit compliance iiith every thing
* required by the covenant into which they enter.'— This I never faid. — But indeed I dothirk, that it is a contradiftion in terms, to fay, that a CGVsnam promifes cer- tain blejjings to thoje, and to thofe only, vjbo'have certain qua- lifications-, and yet fome wko have net the required qualificati- ens have a covenant right to the hhjfings prcmifed. Nor am 1 ' fingular in this notion,' for ail mankind think fo too. However, ' that no man fhort of perfedion, can be pro-
* perly faid to have complied with the gofpel,' is a very
* fingular notion,' indeed \ and, in effed: makes the co- venant of works and the covenant of grace, precifely one and the fame thing. But to proceed,
6. By entering into covenant, and engaging to per- form the duties which the covenant requires, a maft binds himfelf to be doing the duties required by the co- venant, in the manner in which he engages to do them, as long as the covenant is in force. To fay otherwife, is to fay, that a man binds himfelf, and yet docs noc bind himfelf, which is an exprefs contradidion. Thus the Ifraclites at Mount Sinai, and in the Plains of Moab, bound themfelves and their pofterity to observe all the rites of the ceremonial law, fo long as that fhould be in force : But when the ceremonial law was abrogated, they were no longer bound to obferve ics rices. And thus, if Mr. M's external covenant^ docs in fad require religious duties to be done in a gracelefs manner, lo long as fin- ners remain gracelefs, and po longer \ then as loon as ever finners are converted, they arc free from the bonds of this covenant, as much as the Jews were from the ceremonial law, at the refurredion of Chrift : and fo are then at liberty to enter into the covenant of grace, and to engage to live hy faith on the Sen of God\, and to bf holy in all 'manner of converfation^ P^dfi^^ towards perfedion, the mark J for the prize of the high calling of God in Chnfi Jefus : but not till then. Agreeable to the Apoftle's reafoning in Rom* J. i, 2, 5. But if this external covenant, wiiich
requires
requires duties to be. done in a gracelefs manner, is, ia iad, binding for life ; if it is, in this fenfe, an everlafiing covemnt, as was the covenant Wich Abraham, Gen, 17. then, no man, who has entered into it, is <it liberty^ while he live?, to c<:!are performing duties in a gracelefs rnanner. For the "jooman which hath an hiijband^ is bouni} h the law to her hit/band, fs long as he liveth •, but if the h'jfiand be dead, Jht is locjed from the law tfher hujhand. So then if while her hujband liveth, (he be mqrried to another •jnan, Jhe forJl be called an adultrefs : but if her hujband be djl^id. fJ:e is free from that law \ fo that Jhe is no adultrefs^ Jh'^,u-^h J!oe be married to another man. Mr. M. may nov/ tak^^ iiics choice. He may fay, that his external covenant which requires duties to be done in a gracelefs manner 1,5 binding tor lile, or it is nor. II it is not binding for ]i:'e, then it is felf evident, that it is not an everlajling cOr venant, like that in Gen. 17. If it is binding tor life, then he, who enters into it, binds himftif to perform all diJtif'S in a graccleis manner as long as he lives. This difhculty againft his fchemc he has not removed. Nor has he ventured to look it fairly in the face. See p. 30^^
3^' 32.
7, By an unccnditioyial covenant is meant, a covenant which promifes its blefTiogs to all whom it refpedls, with- out any condirion at ail •, fothat no qualification at all, of any kind, is neceflHiry in ord,^r^ a covenant right to all its b!efri:i.<s. Thus God's.'covcsfcnc with Noah and with his feed, and wirh every livThg* creature with him, even with tli^ fowl and with ever,^ beaff of the earth, that alt flilh (hotild no more he cut cff%y the waters oj the fiocd^ is of thfi nature of an unconditional grants conveying the pro- mifed lecurity to ail, wiUiout rcfpect to any qualification wh^itevjr.
'^cjlion I. Is Mr. M/s external covenant conditional^ or unconditional ? If unconditional, then no qualification W'hatever is requifite in order to a covenant right to all ks biefTirigs. Pagans, Turks, Jews, Deift?, Hereticks zn^ the Scandaious., have as good a right, as fuch, to
» partake
Sect. I. ( i? )
partake ar the Lord's tabic, as to hear the gofpel preach^;
cd If condiuonaU then,
guejlion 2, Doth Mr. IVI's external covenant require, as a condition of its blefTings, holy exercifcs of heart, 05 unholy excrciles of heart, or no cxercifc of heart at all, nothing but external bodily motions, confidered as un- connected with any volition ? If holy exercifcs of hearr, then no gracelefs man, as fuch, hath a right to its btcf- fings. h unholy exercifes of heart, then it is a gracelefs covenant, which he fays is ' a gracelefs phantom.' If no exercife of heart at all, nothing but external, bodily motions j then our hearts have nothing to do vyith it ; and we need not concern our fclves about it ; for it is not a thing of a moral nature j and To has no concern ia the bufinefs of religion.
•• Had Mr. M. firft of all acquired determinate idea^ himfelf, and then given an exact definition of his exter- nal coJ^enant, which he has, in a public manner, been called upon to do ir, it would have rendered his readers work cafy : buc now it is fo difficult to know what hq means, that even his moft learned admirers arc not a- grced, whether his external covenant is conditional, or unconditional. However, let^us hear him ej^piain him-^ fclf.
SECTION I.
^^be nature of Mr. M^s external covenant^ as jlated and e»^ ' plained by himfelf^ under the notion of a conditional covenant*
AS our author has no where particularly enumeratcij the peculiar privileges and blefTings of his exter- nal covenant, which thofe and thofe only are entitled to, who are in it ; nor particularly ftated its conditions \ nor (0 much ^s let us know v/ith certainty whether it be
conditional.
c is ^ SicT. r.
Conditional, or unconditional ; fo there is no way but to look thro' both his books, and pick up here and there what we can, in order to determine what he means, and Confider it in every point of light in which he lers it.
And Firft, we (hall confider it as a conditicnal covenant. And in this viewof irwe mayobfervcthe following things.
J, In his firft book, p. 5S. heexprcfsl) declares, ' that the external covenant between God and the vifible church is difti n6l from the covenant of grace.' And he fpcaks of this, as what he had thro' his whole book been ' en- deavouring to efrablifh.* And in his fecond book, p. 60 — 64. he undertakes to prove this point over again at large ; that it is * of a different tenor,' and made for ' ^ different purpofe,' from the covenant of grace. I men- tion this, becaufe fome think, that he means the covenant of grace by his exrernal covenant. ,
2. He aflirms over and over, * that the external co- venant has no refpe£l to a gracious ftate of heart.' And it is a chief defign of both his books to prove this point ; that fo he may prove that unregenerate, gracelefs men, as fuch, may be qualified to enter into it, and may hav© a covenant right in the fight of God to all its blefllngs. So that, proteiFedly, no conditions are required, but thofe which are gracelefs ; no qualifications are requifite, but thofe which arc unholy •, for he affirms, that the tinregenerate are * totally depr^^ved,' and in ' a flare of i enmity againft God.' p. 52. And that they do not per- form ' any truly, holy obedience.' p. 17. So that, his external covenant, if conditional, is a gracelefs covenant, . . But it is conditional, for ■ 3. He fays, in his firft book, p. 21. ' That none but * fuch as profefs the Chriflian religion, and will endea- ^ vour to conform his praftice |o the rules of it, ought to ' be admitted into the church.' And accordingly, p. 4t, 43, 44. infills that the ' diforderly and vicious' fliould be debarred. But if it is a conditional covenant, and if it requires merely gracelefs qualifications as the condition; «if its privilege^j then k is a gracelefs covenant. For
that!
StcT. r. C 19 )
that covenant which promifes its bleflings to gracekli men, on gracelcfs conditions, is a gracelefs covenant.
4. If Mr. M's external covenant promifes certain blef- fings and privileges upon fome certain conditions ; fo as that thofe who are fo and fo qualified may be menibcr-» of the vifible church, and no ethers, then it is of great importance to know precifely, what thele conditions^ what thcfe qualifications are, as otherwifc no man can pofUbly determine, whether he hath them, and fo whe- ther he may lawfully join with the church, and fcal the covenant. And this is more necefTary on Mr. M's fcheme, than on any other, becaufe he holds, which wc do not, that no man may enter into covenant with God in a public profefTion of religion, and join with the church, un'iefs he infallibly knows^ that he has the nccef- fary quaiificaiions, unlefs he is as certain of it as a man called to give evidence in a civil court is of a fad which he fees, and to the truth of which he can make oath be- fore the civil magiftrate. p. 79. But if men muft bC' thus certain, that they have the requifite qualifications, before they can with a good confciencc join with the church, then they mud, in this high fenle, be certain, what qualifications are rcquifite. Yea, there are four things, concerning which they muft have the fame degree of certainty as they have about any fadt which they fee with their eyes, ^before they can, on his plan, with a good confcience, join with the church, (r.) That the Bible is the word of God, becaufe this is the grand charter of all church privileges. (2 J That Mr. M's external covenant is contained in the Bible, and is that, on which, the vifible church is conftituted. Bt-caufe otherwife no man has any right, on this plan, to join with the church* [3.) What qualifications are neceilary according to this
xternal covenant to fit them to join v.'ith the church md attend fealing ordinances. And then, (4.) They muft be as certain that they have thefe qualifications, as :hat ever they faw the fun. — Now he thinks, that on our
chemc, many true faints will be kept back fiom the
Lord's
( 20 > SECt. iJ!
Lord's table ; but on his fcheme, it is evident, that no one gracelefs man, whofe confciencc is awake, and who knows any thing confiderable about his own heart, can join with the church : becaufe there never was, nor will be any fuch finner, who can fay^ that he is as certain of thefe four things, as he is of a fadl uhich he has feen with his eyes, and of the truth of which he can make oath before the civil magiftrate. *
But at prefent the only queftion is this, viz. What are* the quali6cations which are requifite to full communion in the vifible church, according to Mr. M'» external co- venant ? The covenant of works requires pcrfedion, as the condition of its blefTings : The covenant of grace re-v quires repentance toward God, and faith toward ourLord Jefus Chrifl:, as the condition of /7j blefTings : But what does Mr. M's external gracelefs covenant require, as the condition of its blefTings ? What qualifications arc re- quifite to bring a man into this covenant, and to give him a right to all the privileges and blefTings of it, in the fight of Gad ? If this qucflion cannot receive a fatisfac- tory anfwcr, on Mr. M's fcheme, then his fcheme can, never be pra^ifed upon. He gave no fatisfadlory anfwer to it, in his firfl book, as was fhewn in the Vlth fedion of my reply to it. He has now made another attempt to
aniwcr
* Mr. Mathcfi \h his PrefiCfi fays, ** I siti cot fo fond of my own •* judgment, or tenacious of my own pra£l»ce, but (hat 1 ftaod ready ta «* gi'vetbem both «^, when any one fhall do the friendly office of fitting «* light before me."— He himfelf, therefore, cannot r«k'rar tothetfutli of his fcheme i he has not •• that ceniin knowledge '* of it, ihar htf has " of a particular fafl, about which he is called ta give an evidence, in a civil coart." It is only his *• prevaflirg opinion." P. 79. And if his external covenant is a mere human device, his practice upon it is what God hath not required at his har-ds. He has no warrant to put Gcd's feals to a covenant devifed by man. And, according ta his fcheme, he cught not to aft in this affdir without abfoiute certainty. To be confiftent, he ought to a£l no more on his plan, until he is in- fallibly certain, that it is bis duty. For, to ufc his own a'goment, p. 79. " if it being a real duty is that which gives us a real right to ** a£t ', then it being a known duty is (hat which gives us a known «* right." And I may add. '« ibis is t fglf-evidcnt propofiuoB."-**" But more of jbis, in StS. -XI, I '
^izcT. I. r *i ) '
anfwer this queftion iti his fecond book. Let us KStf hisanlvver, and confider it.
He fays, p. 64. ' That pcrfecfblon is exprcfsly requir- ed in this external covenant.' — What ! — as a condition [of its blelfings ! as a neceflary qualification to full com- munion in the vifiblc church J which was the only point in hand.— If fo, then no nfiere man fince the fall mighc join with the vifible church.
He fays, p. 64. ' This covenant requires the holy o- bediencc of a gracious date.' — What ! again, I fiy, as a condition of its blefTings / as a ncceflary qualification to full communion in the vifible church ! the only point ia hand. If fo, then no gracelefs man, asfuch, can be ad- mitted into the vifible church.
He fays, p. 6§. ' This covenant requires the utmofi: j endeavours of the unregenerate.' — What ! — flill I repeat I it, as a condition of its blefTings ! as a necefTary qualifi-. cation to full communion in the vifible church ! the only point in hand. If fo, then no unregcnerate man, v;ho has not as yet ufed his utmoft endeavours, can, as fuch, be admitted into the vifible church, which will keep out every unregenerate man, bccaufe no fuch unre- generate man ever exifted.
Again, having fpoken of the convii5lions, that the un- regcnerate may have, he fays, p. 6^. ' Under thefe con-
* vi(5lions, he may come to a fixed refolution, to forfake
* all known fin, and to pradiie all known duty ; fet
* himlclf to feek an intereft in Chrid, and to feek needed
* influences of divine grace. And he may confirm thefe
* refolutions upon his own foul, by a folemn covenant
* dedication of himfelf to God ; engaging by divine af- fidance to obey the whole will of God, one particular of which is to believe on the Lord Jefus Chrift. And I will add, that he may confirm this covenant betvvcea God and his own foul by gofpei fca's. Ic cannot be denied, that the natural pov/ers of our fouls do render us capable of fuch covenanting with God. And the only quedion is, whether God has required this of firt-
D * ners.
( 22 ) SiCT. I;.
« ncrs. This is the queftioti in difputc' Upon whlch^.
the following obfcrvacions may be nna^e.
I. Was this the covenant in Gen, ly ? Was Abraham
* under convidlion ?* Had hccomctofuch unrcgeneratc
• fixed refolutions ?* Did he bind himfelf in fome future time to believe ? No, juft the rcverfe. Abraham had been converted above twenty years before this tranfadli- on in Gen. 17. And had both believed, and obeyed, in a faving manner, thro' all this period. So that * the queftion in difpute' is not whether Abraham entered into this covenant in Gen. 17. for Mr. M. does not pretend he did. And therefore the covenant with Abraham, Ctn. 17. and this covenant of Mr. M*s are not the fame, but very different. His external covenant, therefore, is, as he declares, ' diftindl from the covenant of grace,' and ' of a different tenor,' and for ' 1 different purpofc.' For nothing was more remote from Abraham's mind, then to enter into covenant, and bind himfelf toacourfe of unrcgenerate duties, in order to obtain converting grace. ' Of this there is no difpute.' So that * this is NOT the queftion in difpute,' whether Mr. M's external covenant is the fame with that covenant into which A- braham perfonally entered, Gen. 17. Where then in all the Bible will Mr. M. find his external covenant, as a- bove defined ? For no fuch covenant was ever exhibited by the God of Ifrael. Befides,
2. It may be enquired, what does Mr. M. mean, by * engaging to obey the whole will of God ?' For, fi.) does he mean, that men, who know they have no grace, , when they join with the church, do covenant and pro- mife, that they will, from that time and forward, as long as they live, he perfeHly ht/Iy ? and fo, in fa£t:, * obey the whole will of God ?* But this is to promife to do, what they infallibly know they fliall not do ; which is a piece o\ fcandalous immorality. For fuch promifes are no better than wilful lies. And this therefore cannot be the thing he /means. Or, (2 J docs he mean, that finncr, under conviiflion, enters into covenant with God,
that
Sect. T. ( »3 ) ^
that he will, in Faft, repent and believe, the moniient he joins with the church, and from that time and forward, as long as he lives, perfcvcrc in a life of faith and heli- ncfs, prcfling forward toward perfcftion ? But this, a- gain, is not much better than wilful lying. For it is to promile, that which he has no fufficicnt reafon to cx- ped, that he fhall do, as he has no heart to do it, and no title to * the divine affiftance,' to give him a heart to do it. And, befides, if he expected to be converted fo foon, he might wait only one week longerj and fo be converted before the next fabbath ; and thus put an end to all controverfy about the affair. This, therefore, I fup- pofe, is what no awakened finner ever meant, when he joined with the church ; and what Mr. M. would noC have them to mean. And therefore (3. ) all that awaken- ed finners can mean, or that Mr. M. can be fuppofci to intend, that they fhould mean, when they * engage to obey the whole will of God' is no more, than thac they fhould ' endeavour* to do Ft ; as he exprefTcd him- felf in the firft book. P. 21. ' And I will allow, that
* none but fuch as profefs the Chriflian religion, and
* will endeavour to conform his pra(5lice to the rules of it,
* ought to be admitted into the church.* And if this be his meaning, why did not Mr. M. anfwer thequeflions, which were put tohim, in my former piece, p. 51* ' But, pray, how much muft they endeavour ?* &c. &c. And, befides, if this is all. If all they mean is to bind thcmfelvei to unregenerate, unholy, gracelefs duties and endea- vours, then it will follow, that thefe gracelefs duties, tarf according to Mr. M. are the ' whole will of God.' 'For they engage ' to obey the whole will of God.* And, oa the prefent hyp©thefis, unregenerate duties are all they engage. And therefore thelc unregenerate duties are all that God requires of them. But will Mr. M. fay this ? No, by no means. For he exprefsly declares p. 27. ' nothing fhorc of pcrfedion may be looked upon as the whole of what is required.' ■ Whit, then does Mt. M, mean ? In his Preface^ he fay, * I have endeavoured
both
( 24 ) Sect, !•
both in this, and in my tormsr piece, * to fet my fenti-. mcnts in a plan and intelligible light.' We believe he has ' endeavoured ' to do it, but yet he has not done it. For no confident meaning can be put upon his words.But. 3. Perhaps it will be faid, that Mr. M. has with great plainefs exadly dated the requifre qualificationt for church-memberlliip, in thcfe words "a fixed rcfolution to forfake all known fin and pradile all known duty,'* if we only underftand his words in their plain, common, literal meaning. — But is this his meaning ? or will he Hand to it ? For (i.) the candidate for admiflion is to ^ome to a fixed relolution to forfake " all known fin.'* But enmity to God, impenitence and unbelief are** knowf^ fins," as all acknowledge, but grofs AntincmUm. (2.) And to pradifc " all known duty." But to repent and believe the gofpel, to love God and our neighbour, to lead lives of univerfai holinefs, are " know duties." For all who protcfs co believe the Bible to be the word of God do in facl acknowledge thefe to be duties indifpcnr fibly required of all the difciples of Chrifl ; yea, of all to whom the golpel comes -, grofs Antinomians excepted.. To be furc, our Saviour affirms, that no mm can he his, difcipk unJefs he dQth deny himjdf^ take up his crefs and jol- low him. And (3.) the canditate for admifiion into the vifible Church is to come to " a fixed refolution" to do all this v-to a refolution which is ' fixed' in oppofiiionto. ^cnc that is unfixed ; \o that his gGcdvefs Jhall not he like the morning cloud 0ind early dew^ 'which quickly paffeth away. Or like the (lony and thorny ground hearers in the parable. Mat. 13. All whofe religion came to nothing, becaulc their rcfolutions were not ' fixed.' Now will Mr. M. ftand to this, that none ought t© be admitted into the vi- fible church, but thofe, who are thus indeed and in truth * come to a fixed rcfolution to forfake all known fii^and pradifc all known duty ? ' And who are fo infallibly j certain, that they arc come to this ' fixed rcfolution/ tUat they could give oath to it, with the fame alTurancc as they could to any ii}.atterof h<ft which they fee with
their
Sect. I. ( 2§ )
their eyes ? Without which aifurance, according to him, no one can with a good confcicnce make a public profef- fionof religion, and enter into covenant with God. P. 79. If he will, every qnregenerate man m the world will he fecluded, as will appear before wc have done.
Look thro' thcBiblc, and you will find no clafs of un- regenerate men, (o very fclf-conceited, as to be habitually confident, that they have * a fixed refolution to forfakc all known fin and pradife all known dury,' but the Pha- rifees. They could fay. Ji/ thefe things have I done from my yduth up. And h^ thife many years do I ferve thee net- tber iranfgrejfed I at any time thy csrr.mandment. And the very rcalon and ground of their confidence was iheir ig- norance of the true nature of the divine law. As it is written, for without the law fin was dead^ And fo I was alive without the law once. For every finner, who knows himfelf to be unregenerate, under genuine convidion, knows, that he is under the dominion of/in^ dead in fm^ hav- ing no hear: tQ repent, and forfake "all known fin," and to turn to God, and to the pradlice ot "all known duty.'* For in this unregencracy confifts, viz. in having rid heart to turn from fin to God. And even every finner, who is only a little orthodox in his head, knows, that, according to fcripture, the relolutions and religion cf unregenerate finners, inftead of being "fixed," is like that of the ftony and thorny ground hearers \ and Wke the morning cloud and the early dezv^ which quickly paffeth away. Be fides, the Pharifees really thought, that they were ^odly men. So that, indeed, there is not one fingle inflancc of a man, in fcripture, who, knowing himfelt to be unregenerate, yes thought himlelf, as fuch, come to fuck a ' fixed refolutU on j' much iefs, that was ' infallibly certain' of ic. But to be more particular.
If none may be admitted into the vifible church but th©fc, who arc come to this ' fixed refolution,' and who. aVe quite certain that their refolution is ' fixed,' then what will Mr. M. do with infants ? For, according t© thisi lule, if his own reafoning is conclufivc^ when difputing
agdnft
C a6 ) SicT. I;
againft us, all infants ought to be fccludcd. For we have no evidence concerning any one in particular, that it is come to this ' fixed rcfolution.' For thus he rea- fons againfl: us, in his firft: book, p. 15. * None can fup- ' pofc, that every male among Abraham's feed, in all
* fucceeding generations, were truly gracious, by the
* time they were eight days old.' And in his fecond book, p. 63. he fays, * Nor can the proof of it, which I
* before offc^ red, be evaded without afTertin^, that Abra-
* ham had fufficient grounds, for a rational judgment of
* charity, that all his feed would be in a gracious (late,
* by the time they were eight days old.' This he fays, in order to prove, that faving grace is not a neceflary qualification to church- memberlbip, even in the adult. And it equally proves, that fuch a 'fixed refolution' is not nc€efliry. ' For none can fuppofe, that every male,
* am©ng Abraham's feed, in all fucceeding generations,
* were come to this fixed rcfolution, by the time ihey
* were eight days old.' But as he adds, p. 6^. ' There
* was an exprefs command to confirm the covenant with
* them at the age ofeight days •, which is anincontefti-
* bic evidence, that a gracious ftatc' — And we may add, that fuch ' a fixed refolu'ion' — 'was not confidered, as
* necefTary in order to their being taken into covenant,
* and becoming compleat members of the vifiblc church.*
Again, This rule of admilTion into the vifible church laid down by Mr. M. mufl, according to his own way of reafoning, have fecluded, in a manner, the whole congregation of Ifrael, who entered into covenant at MouBt Sinai. For they were not come to this ' fixed refolulion to ferfake all known fin.* For he obferves, p. 717' How foon did they corrupt themfelves, when Mofes was gone up into the mount,' and fell into that
* known fin' if idolatry. And therefore to ufe his own words, and to turn his own reafoning againfl himfelf, p. 71. " It is beyond the utmoft flretch of charity, to fup-
* pofe, that the people who then entered into covenant,* Yrcrc come to 'a fixed refolution to forlake all known fin.*
Indeed^
Sect. I. ( 27 )
Indeed, it 11 certain they were not. And therefore it, it Certain, according to Mr. M's way of reafoning, that luch a fixed refolution was 'not refpedled' in the external covenant, as a ncceflary qualification : much lefs, an in- fallible certainty that they had it. And this confequencc he fcems to have been aware of, when he fa"^, p. 71,
* No, it is plain, God proceeded to take them into co-
* vcHant by Mere sovereignty ; even as in his covc-
* nant with Abraham, he included his infant feed.' And foy again, fpcaking of the Ifraclites covenanting in the Plains of Moab, he fays, p. 72, 73. ' By absolutb
* sovEREiMGNTY, God cxtends this covenant, and this
* oath, even to fuch, whofe confent to it was not fo much
* as afked--and as the confent to this covenant was not
* fo much as afked of fome that were taken into it, it is
* abundantly evident, that they were not taken into it, as
* gracious perfons.' And we may add, that it is equally evident, that they were not taken in, as perfons ' come to a fixed refolution to forfake all known fin, and to pradife all known duty. '---And thus we fee Mr. M. if his reafoning is conclufive, has confuted his own (chemc, and has proved that his external covenant, which re- quires fuch 'fixed refolutions,* in order to enter into co- venant with God, was not the covenant on which the vifible church was conftitutcd. And he has found out a new way, never before heard of, of taking the adult in- to coveaanr, ' without aficing their confent, by mere fo- vereigncy -,' even as infants are taken in, without refpaft to any qualification in them what(ocvt'r.---Becaufe it is faid in Deut. 29. Neither with you only do I make this C9Vt- nant, &c. hut aifo with him that is net here. Jufl as it is among us, when a minifter is ordained, and fome of the members of the church are nccefTarily abfent on the or- dinationday, the covenant between the paftor and the church is made with the whole church, the confent %{ the abfent members being taken for granted. Or clfc thefc words have refpcit to thc!c who were then unborn, even
to
( 28 ) Sect. I.
to all Future generations, who were compriled in that co'/enant, jufl: as infants were. But to return,
Mr. M. fo far forgets himfelf, as entirely to give up hcitonly the aeceflity of fuch 'a fixed refolution,' but of any qualification whatfocver ; and even exprefsly de- clares, that his external covenant is ab'$lute and mcdndi- iionaly and that herein it differs from the covenant grace. p. 60, 61, 62. But if his external covenant is merely an aib(olute and unconditional grant of certain privileges & bleffings ; [hen fince the wail of partition between Jew and Gentile is removed by Chrift, it gives 'the whole Gentile world as much right to the Lord's-tablc, as to the word preached, without refpe(5l to any qualification whatever. For a Pagan, a Turk, or a Jew, while iuch, have a right to hear the gofpel preached, for the grant is unconditional. Go preach the goipel to every creature. And if all the privileges of the vifible church of Chrift were made as common, by a grant equally uncondition- al, a Pagan, a Turk, or a Jew would have, as fuch, as good a right to baptifm and the Lord's- table, as to iiear the gofpel preached. So now the vifible church of Chrift becomes invifible, being abforbed an<i fwallowed up in the world, without any mark of diftindlion, ac- cording to Mr. M.
It may be obfervcd that our author fays, that in my former piece I have 'wholly mifreprefented his fentiments,' and given his fcheme the ' bad name of a gracelefs cove- nant.* And if he all along meant that his external cove- nant was a mere abfolute, unconditional >rant, which has * norefped to a gracious (late ol heart,* nor to any other qualification whatever, then I own, I have 'wholly mif- reprefented his fentiments' in my former piece. But then he ought as frankly to own, that he has in his former piece ' wholly mifreprefented' them alfo : and that he has carried on the fame mifreprefcntation in this fecond book, in which he fpeaks of bis exrernal covenant, not as a mere unconditional grant, but as a mutual covena&t b«twecn God and the vifible churci^, wkich is to be en- tered ^]
Offered- into by us, ;and fealed on our part ; in order tb which fome qualificarions areabfolutely neceffiry on nur ff de, viz. That we " Come to a fixed refolution to for- fake all known fin, and pradife all known ducy."-- But Ifubmit it to the judgment of the judicious candid reader, whether the truth of the cafe is not this, thacMr. M. himfelf does not diftindtly'know what his external cove- 'nant is ; and however ingcn'ous he tt\ay be, yn it is be* yond his abilities to give a confident account of thid creature of his own imagination; For let his external covenant be conditional, or unconditional, it is merely a treatiire of his own imagination. For if it is condition- al, the conditions of it are merelyunholyJ gracelcfs du- ties ; and fo it is a gracelcfs covenant, which is a ' grace-* lefs phantom,' as was proved in my former piece. And if it 1^ unconditional, it wholly defiroys the vifible church; as it leaves no mark of diftinftion between the church ■and the world. And Pkiiip had no right to (ny, If thou helieveji witJ9 allihine hearty thcU^'mayefi ; fOr'^bWi^e^lor httc believe, he had an equal right to baptifnh: And fo baptifm rhuft ccafe to be anextei'nal badge of acHri'ftian. Let a Pagan Indian, rherely that he may be in the fafhi- <)n, deVhand baptifm for hinifelf and his children, and unqualified as he is, we have no rightxo refufe him ; for he has the fame right to baptifm as to hear bhe -gofpel .pireached. But that the covenant with Abraham w^g really the covenant of grace^ which Mr. M. owns is a conditional covenant,! have proved in my former piec^; But let us hear Mr. M. fpeak W himlclf;
s'. :e X _ t' j'Vd N II. .:-' , ■
Mr. M*i external c'dvendnt^ rcprefented hy him efs'dn^hhcvndi'^ tignal covenant^ examined in this view of it;
OUR author (ays, p. ^g^ 60, 61, 62. * Whoever ' reads that covenant w'ith Abraham, recorded * Gen. 17. with attention, muft unavoidably fee' N. B:
E — ' That
( 3^ ) Sect. It*
^-L.< That a!tW the covenant ©f grace iS (et forth 'in it/ For he fays, p. ^y, ' the covenant of grace was contained
* in every difpcnfation of God to mankind; each of them
* contained promifes of eternal falvation te believers.'—* But to proceed.---* Yet, that covenant, as then made
* with Abraham wax not (lri(flly the covenant oi grace/ I grant, that befides pardon, grace and glory, temporal good things were promifed in that covenant. And fd they arc under the gofpel. Mat. 6. 33. But God's fa- therly care of believers in the world is one of the blcf- fings ©f the covenant of grace, in the ftrideft fenlc* But this is not the thing. Mr. M. has refpedl to the rature of the promifc, which being unconditional \%\:\Q.Qn- jBftcnt with the covenant of grace, and therefore cannot be reconciled to it, the bleflinge of which are promifed only conditisnally^ if we hilieve ; but the blefTings of thi| covenant in Gen. 17. are promifed unconditionally, be^ lieve, 6r not hdiive. For thas Mr, M. fays, ' it has fome
* peculiarities which are not reconcilable with it.f And this appears from that ' chief promif© contained in
* the cevenant: And I will eftahli/h my covenant hetwaH^
* me^ and thei^ and thy feed after thee^ in their generations^ Uf
* an everlafiing wvenant^ to he a God unt§ thee, and to tiy
* feed after thee' But pray, why is not this 'chief pro- mifc reconcilable' with the covenant of grace ? This i| the rcaTon Mr. M. gives, becaufe ' this promifc is as full*
* as cxprcfs, as abfolute and unconditional to his feed, as « it was to Abraham.' Nay, but the apoflle Paul, when preaching pure gofpel, faid to t^.e jailor. Believe §n tki^ Lord Jefus Chrijt^ and thou Ihatl hefaved, and thy houfe, A A. 16. JO. So that the promife was 2,^ full ^ and exprefs tor
* his feed, a-s it was to the jailor himfelf.'— But Mr. M. will fay, that this promife to the jailor and his houfe was ionditional ; but the promife to Abraham and his feed was
* abfolute and uncondirional.' And this being fo^ it no£ only is not the covenant of grace, but it cannot be ' re- conciled' with it. I believe Mr. M's external covenant is in its very nature lo inconRftcnt with the covenant of
gracCj
Sect. IL ( 31 )
grace, that it cannot be ^reGoncilcd* with If. But the whole Chriftian world, the Anabaptifts excepted, have till now thought, that the covenant with Abraham was the very covenant of grace itfelf. But it fecms, it is fo inconfiftent with it, in Mr. M's view of it, as ' not to be recenciUhle with it,' bccaufe the covenant of grace pro- mifcs the heavenly Canaan to us and to our feed, and that God will be a God to us and them conditionally, if we and they believe ; but thecevenant in Gen. 17. pro- mifed the earthly Canaan, and that God would be a God to Abraham and his feed 'unconditionally.' But Mr. M. goes on. • This difference between the tenor of the covenant of
* grace anil the covenant with Abraham, could not cf-
* cape the Dr's notice ; but being refolved to make out
* his fckcnae, he puts in a lupplement into the covenant,
* which has n«t the lealf countenance from the covenant
* itlelf, or from any other place in the bible, p. 6^. Goi
* fpedks to tbi pious parent in that ordinance {hapttfrn) faying^ < / willke a God to thee^ and to thy feed^ i. t, if they will
* TAKE H£ED TO WALK IN MY WAYS. This laft COn-
* ditiQnal claufe, is a mere arbitrary addition to the co- ^ venanc with Abraham, invented only for the fake of
* making that reconcilable to the covenant of grace. —
* But no fuch claufe is ever once reprefented as belong*
* ing to the covenant of grace, or to the covenant with ^ Abraham.' To which we reply, that,
The ajfemhiy of divines ^ in their larger cAtechifm-y fay, that
* the covenant of grace was made with Chrift as the fe-
* cond Adam, and in him with all the elefl, as his feed.* And yet in order to enjoy the bleffinga of this covenanc it was neceflary on Chrift's part, that he Jh$uld make his Jcul an offering for Jin, And on our part, that we fhouid
become Chnft's feed by a true and living faith. If Chrift had n©t died» ©r if we do not believe in him, God had not been obliged by covenant to make him heir of all things^ or us to ht joint heirs with him. So the covenant of grace^ i^ a ftudow, was made with Abraham, who was a type
of
( S2 ) Sect. 1L
pr Ghfifl, and with ^all his feed. And yet in order to en- joy the bieflings of this covenant, it was neccffary that Abraham (hould renounce idolacry, and feperate himfeU from an idolatrous world, and zvalk before Godandbefer^ feuly in the fenfe in which good men arc faid in fcripture to htperfe^.Gtn. 6. 4. Job i. i. And that he (hould cemmand kis childre?; and his houfnold after him to follow his example : This was necefTary on Abraham's part. And it was necefTary that his feed (hould keep the ivay of the J^ord, to do jufiice and judgment ; that the Lord MIGH'^Jl^ hrin^ upon Abraham that which he hadfpoken. Gen. 18. 19.- If Abraham on the divine call had rcfufcd to leave Ur cf the Chalaccs^ and to take Jehovah for his God ; or had he atterwards returned to his native country and to his falfe gods, aodperfiiled in idolatry, he would not have been made the bdr of the holy land^ the type of the hea- venly inheritance, if his fi^d had filially refu fed to leave Egypt, and to give up the gods of Egypt, and tofollov/ the Lord to the Jioly land, God would not have been obliged by covenant to give them the enjoyment of it. Therefore, aitho' the covenaoc with Abraham, Gen. ij. was exprtlTcd in the form of an.abfolute and unconditi- onal promile, to him and to his feed •, yet it is manifeft that conditions were implied, both with relped to him, and to them./
And in this view of the Abrahamic covenant, as a con- ditional covenant, the divine condud -can bejuftified, \v( f-we;iring, concerning that generation whofe carcafes fell in the v;ildernefs, that they fhould never enter into his refi i becaufe they did not believe his word^ nor obey hisvoice^ as*' their father Abraham had done. So they could not enter becmufe of tinkdief Whereas had God been obliged, by: an ablolute, unconditional promife, to bring them intO:, the land of Canaan,' h.e had been,, what they were ready ta; charge him with, really guilty oi» breach of covenant.
And in this view of the Abrahamic covenant, as a conditional covenant, the conducl of Mofes can be jufti-/ fed, in that fptech ot his to the two tribes and half tribe,:
'4.
Sect. If. ( "53 )
in Num. 32. 6---15. Wherein He exprefsly declares^ that if theyJJjould turn away jrom the Lord, as their fathers had done, whofc carcafes were fallen in the wildcrnefs, they would be deftroyed thcmfclves, and be the means ©f deftroying all the conj^regation. For if ye turn away from after him^ he will yet again leave them in the wiUernefSy andyefljalldeflrsyallthisfeople. Whereas had God beeri obliged, by an ahfolute, unconditional promife, to bring them into the holy land, and put them in adtual pofTef- fion of it, there eould have been no more danger of their deftrudien, than there is that the earth will be deftroyed by a fecond general deluge, notwithftanding God's co- venant with Noah, Gen. 8. 11, i2. See alfo Deut. 7. 12.
And in this view of the Abrahamic c6Venant, as a conditional covenant, the divine condud: can.^&e juftified, , in the present rejeftion of the feed of Abraharrt, who haver been raft 0^1700 years, notwithftanding God had faid,- 1 will eflahlifh my covenant hetiveen me and thee, and thy feed after thee, for an EFERLAS1 ING covenant : For tccaufe of mhelief the^ were broken off. For there is ho ftanding in God*s church but by faith. As it is written, relative to the Gentile converts, who had been grafted into the good olive, and thou (lendefi byjaith. Rom. 11. 20. For God might confiftently rt-jc^ the k^d of Abraham, if they relufcd to walk in the fteps of Abraham, provided they were taken into covenant in this view. But if God had taken x\\tm for better , for worfe, without any provifo, and abfolutely and unconditionally engaged to be their God, in an evtrlafting covenant, fo far as I am abletodif- cern, he would have been obliged to keep them for his covenant people, notwithftanding their rejeding the Meftiah by unbelief.
But as Mr. M. is fo confident, th?.t the Abrahamic covenant was ahfolute and unconditional, to him and to all ' his feed, and that all the blefTings comprifed in that chief promife of it, / will be a God to thee, and to thy feed, were made fure to them, without this ' conditional claufe, // tb^ will take h€cd to i^alk in m^ zvays^ which he • fay s, ' is a
' mer^
( 34 ) Sect. II.
< mere arbitrary addition to tke covenint with Abraham^
• invented only for the fake of making that reconcilable ^ with the covenant of grace.' Therefore it may not be amifs to (lop a few minutes, and take a view of fome of the confcqucnccs which will unavoidably follow from his notion of this covenant, and from his manner of rcafon- ing in fupport ef it.
1. If the covenant with Abraham is * unconditional/ and fo'not reconcilable* with the covenant of grace ; then the covenant of grace was not 'contained' in it ; un- kfs it ^contained' in it fomcthin^ not 'reconcilable* with itfelf : i. e. unlcfs two covenants were contained in that one covenant in their own nature fo in confident, as not to be 'reconcilable' to each other. The Abralumic covenant is ' abiolute and uaco.iUiLiuiia!,* and therefore it is not the covenant of grace, fay sMr. M. And he may as well fay, Therefore the ctve riant of gr^g is not implied in it at all, nor in any Icnfe whatever 'let forth' in it. For nothing is
* contained,' or 'fct forth' in it, which is neither expreffed, nftr insplied. But the covenant of grace is neither ex- prefTcd, nor implied -, becaufe there is no condition ex- prefTed, nor implied. Thus Mr. M. has lecluded, and wholly fhut the covenant of grace out of the Abrahamic covenant. For to fliut out all conditions, is to Ihut eu( ail conditional covenants. But, ' >
2. If the covenant of grace was not implied in that covenant with Abraham in Gen. 17. becaufe that implieci no condition, but was abiolutc and unconditional to him ^nd to his kcd ; then for the fame rcafon the covenant of grace was not implied in the covenant with Abraham in Gen. i% and in Gen. 13. and in Gen. 15. For in each of thefe (which are all the) places, the promifes arc to Abraham and to his feed, and are delivered in the form of abfolute and unconditional promifes, cxadly^ prccifely after the fame tenor of the covenant in Gen. 17. Pray, reader, ftop here, take your bible, turn to the cited chapters, and lee with your own eyes* And when yous Jiave read thcfc chapters, then,
2, TuxA
Stcr. It. ( 55 )
3. Turn to the firft promiie made by God after tfcC fall. Gen. 3. defied of the wsman jhall bruile the firpentU kcad. And fee, and confider, that this alio was in the form of an 'abfolute, unconditional' promiTe, ^nd r«-» fpcdlcd their pofterity as much as it did AJ un and Eva, Therefore, by parity of reafon, Mr. M. mull by, that it was not the covenant of grace, nor 'reconcilable' to ir. An<!
4. To fay, that any conditions are implied, it Mr, iM*i way of reafuning is juft, *i$ a mere arbitrary additiorj c« the covenant' with Adam and with Abraham, ' invd^ilTrd only for the fake of making it out,* that there ever- v/as any covenant of grace at all, from the beginning of the world to the days of Abraham. For no * conditional claufc' is ever once exprefsiy infertcd in the covenant with Adam or with Abraham, from the firft revclarion of it until that in Gen. 17. And therefore, if Mr. M's realonin^ is juft, there was no covenant of grace exhibited in all this period of two thoufand years. And thercJorCj
5. As th« covenant of grace, if thefe things are true^ never had been revealed, from the beginningof the world to that tranfa£lion in Gen. 17. And as that was not the covenant of grace, nor * reconcilable to it •/ fa cif- cwmcifion, which was appointed as a feal of ihat cove- nant in Gen. 17. and of no other, was not appointed to be 1 feal of the covenant of grace in any fenfe whatever. For at that day, n© covenant of grace had ever been ex- hibited. For every promifc, which had been made- to Adam, or to Abraham, was as abfolute and unconditi- onal as that in Gen. 17. and rcfpeded their feed as much AS themfclves. And therefore,
6. Circumcifion not being, in fa6l, in its ©riginal in*^ tcntion, a feal of the covenant of grace, the apdftle Paul confidering it as fuch in Rem. 4, cannot make it fuch : It is trwe, he calls it aftahfthe righteoufnafs of thefaithy and goes about to illuftrate and confirm his dodlrinc of jufti* lication by faith, a do(ftrine peculiar to the covenant of grace, from God's difpenfations to Abraham ; and even goes f# far, as to lay in fo many words, that the g^fpel
W4i
r 3^ ) 5ic^ \l.
Was preached to Abraham ; bur if Mr. M. is righr, in" all this he was miftaken* The covenant with Abraham wai not the gofpel, was not th« covenant of grace, nor in- deed * reconcilable to it.' Its feal, thcretidrc, was not the feal of the covenant of grace : i: was not a fed! of tbi right eoufn efs ef the faiths For the covenant of grace is * conditional,* and ' wholly a perfonal affair ;' but the covenant with Abraham was ' unconditional/ and made
the ' {ztdi joint-heirs with the parent.' Therefore, if
thefe things are fo, it will follow,
7. That the vifible church originally was fet up before any covenant of grace exifted, upon a covenant 'of a different tenor,' and ' for a different purpofe.' And as the vifiblc church is the fame now^ under the gnlpel dif- penfauon, as it was under the Abrahamic, it muft btf Gonfidered, as^EUA^Ut'lBTTTj the fame thirtg dill. A vifiblc churqh.builc on an external, unconditional covenant. And
8. As the vifible church is thus founded merely and only on thisuncoriditional covenant, fo no qualifications at all are req.uifue intDrdcr to our being compleat mern* bers of it, in good (landing, even in the fight of God. Yea, >ve may be taken in 'without our confent,' evcniri adult, age. And to ule Mr. M's own words refpeding the Iffaclites at Mount Sinai, in application to the whole Chriftiaaworld,Papi{ls a^jdProteflants, Arians,Pelagiani^i Sdciniaris, Arminiins, Anrinomians, Drunkards, Adul^ tercfs, Thieves, Liars, &c. &c. p. 71. 'It is plain, God has proceeded to take us all into covenant,"by mere fil^ vereignty, even as in his covenant with Abraham he in- cluded his infant feed,' no more refpcdl being had to any qaalifi(Sation whatever, in the adult, than in infants' of eight days old. . And therefore,
^. All our churches in 'New-England are wrong, even every one of them, effentially wrong ; and Mr. M's a*- mong the reft, in obliging our people, even fuch as have been baptifed in infancy, to make a profeffion of their faith, and to give their confent to fome covenant, or o- i ther, requiring cither gracious, or gracelefs obedience :
for
Sect. 11: ( 37 )
for neither the one nor the other Is requifire to full c<^m- munion in tlie vKiblc church, becaufe that is founded ori • an unconditional covenant, which requires no quilifica- tions at all of the adult any more than of infants eighe' days old. And therefore,
10. As' oh this unconditional covenant no qualificari-. ons whatever are requifite to a compieac (landing in the vifiblc church -, fo, by neceffiry coniequence, nocrimr**,', how grofs foever, can conditutionally expofe any one to excommunication, or to be debarred from church privi- leges. For, if any crirnc whatever could rfgularly ex- pofe one to excommunication, then a freedom, at it-a^, from that crime, would be a qualification abiolutely ne- tefTarv in order to a compleat (landing in -the.vifible fchurch ; which would fuppofe, that the church v/as noC founded on a covjcnant abfolucely unconditional.
If, therefore, we will come into Mr. M*s external co- venant, confidercd as an unconditional covenant, unlefs we are inconfiftent with ourfelvcs, we mu(t give in to all thcfe necefTary confequences -, arid fo excommunicate" even excommunication itfelf out of the Chriflian world, and fiingopen the doors of the church to all comers, how heretical and vicious foever they be.
But on the other hand, if we confider the covcnanc with Abraham, in Gen. 17. as the covenant of grace, and' fo implying the conditions of that covenant, as St. Paul did, as was proved in my former piece, then not one dif- ficulty will lie in our way. That objeftion relative to infants, and that relative to the Sinai covenant, and t& the covenant in the plains of Moab were anfwered in my former piece, in fed. vii. and nothing new is offered by Mr. M. but what isdbviatedat firft fighr, only granting, a condition to be underftood in the covenant, in Gen. 17, tho' not expreffed. And we mud be obliged to grant this, with refpedl to every exhibition of tlie covenant of gj^icr^ from the beginning of the world to that day, ail "^nich were delivered in the form of^ablolute, unconditional promiifcs : orclle be driven to the dire necefTity of fa'y-
F i.Dg,'
Jng, that, from the beginning of the world, to that day* rto covenant of grace had ever been revealed.
Thus we have finifhed, what is needful, on Mr. M^s external covenant, confidered, as an unconditional cove- riant. Sould any fay, that it is certain, that Mr. M. can- not intend, that his external covenant ihould be an un- conditional one. The reply is ready, viz. That it is cer- tain, that no man can tell, by what he has publifhed, what he does mean. But granting, he meant, as for my part, I underftood him to mean, when I wrote my anfwer to his firft book, that his external covenant ftiould be a conditional covenant ; then the conditions are gracious or gracekfi, U gracious, then no gracelefs man, as fuch, can be admitted into the vifible church, li gracelefs^ then his external covenant is 2. gracelefs covenant. This is its na- ture, and by this name it ought to be called, to the end^ its name may point out its nature, and diftinguilh it from every other covenant.
Indeed, it muft be granted that every man has a right to give a name to his own child. And Mr. M. has givea a name to his covenant •, he has called it the external c9* venant : but perhaps on rcconfideration he may think, that there is no propriety in giving it this name. (i.J Be- caufc his covenant confifts not in externals only, but ajfo in internals.viz, in 'a fixed mfolution' to forlake all known fin, and pradife all known duty. For 'a fixed refoluti- or' is an internal thing, as much as faving grace, (a.) Becaufe this name does not at all diftinguifh it, from the covenant of works, or covenant of grace, which are, both efthem, external covenants, as much as is his covenant. But it is the defign of different names, to diftinguifh things of different natures. The covenant of works was ^n external covenant, as it was adminiflred to Adam^ ^peculiarly worded to fuit his circumftances.' p. 6y. There was no internal duty exprcfsly required. The only fin, exprefsly forbidden, was an external one, viz^ Of the tree of knowledge of good and evil, thoujhalt not eat: Eating is an external a6t \ and this was the only adion
exprefsly"
Sect. II. ( 39 )
cxprelsly mentioned in the covenant of works, as itwai adminiftercd to Adam. There is therefore much more propriety, in calling that, an external covenant, than, there is in calling Mr. M*s covenant by this name. And fo the covenant of grace, as it is adminiflered in the gof- pel, free from the fhadows, rites and ceremonies of the old difpcnfarion, is as external a covenant, as Mr. Ma- therms. For it requires, that we not only bdieve in our. hearts, but alfo coijfefs with our mouths j that we not only believe^ but alfo arc baptized^ and attend the Lord's fupper, doing this in rememhrancs of him. Yea, the gofpel requires of profefTors all external duties to God and man ; and particulai ly, every external duty relative to church order, with much greater plainnefs than did ttic old tcftament ; and even delcends fo low, ap to require church-members to 'joork with their hands. The name of an external cove- nant, therefore, is not at all adapted to diftinguifh Mr* M*s covenant from the covenant of works, or from the Ci-wenant of grace. And yet what he means is really and tflcntially different from both. For they both re- quire holinels and nothing clfr, as qualificacions to th^ enjoyment of the blelKngs promifcd in both. But this covenant requires no holinefs at all to qualify for the en- joyment of all its peculiar bleflings. It requires, to this end, nothing but graceltfs duties. The name, therefore, pf a gracclefs covenant is the moft natural, exprcfTivc and diftinguifhing name in the world. Mr. M. feemi to think, that it might do, to call it, by the name of ^ the externals of the covenant of grace.* But, I think, this name,^ by no means, will do. For the taith and obedience of the covenant of grace is a holy faith and obedience. la order therefore for any faith and obedience to be the ex- ternals of the covenant of grace., they mud be, prof eJJeMy and; ' \tQ appearance, a holy faith and obedience. But the faithi 'jiind obedience of Mr. M's covenant, requifitc to a title jto all its blelTings, are profefTedly fuch as agracelefs man, ■|n?iay have, which is profeff^dly agracelefs taith^and obc- iJicnco. For he affirms chat all unrcgcnerate fjnners ar©
* total ly>
( 40 ) Sect. IL
•totally depraved.' Again, Mr. M. altho- In his former bof k, hf hi 1 faid, p. 7. that ' after nay mod carefulln- ' quiry, I mud own mvfflf at a lufs in determiniiig what ' rhcv' (orotfftant divines in general) * mean^ by being * under the fxisrnal aJmiKiftraiien of I he covenant of grace :* yet now m his fjcond book» p. 61, he is even willing, if this would give content, to call his covenant, by the name o^ 'the excer >al adminiftration of the covenant of grace.' But this is a very improper name : tor when he takes a rrjan into the church, and adminifters the covenant, the covrnant which he adminiflers to the man, is not theco- veoant of grace, but profcfTedly ' a covenant diftindl irom the covenant of grace.' It ought, therefore, by i\o mt-ains to b^ cdiWrd ike external adminiJfraUGJt of the co-^ yenant of grace. However, it i3nay,with no fmall propriety be called, the external admm^^rati&n of agraceleft ccvenanU''
Objedion. The external covenant ought not to be cal- led a gracelefs covenant, becaufe it is defigned as a means' Qf the convcrfion of finners ; and tends in its own na- ture to prc^mote their converfion.
Anfwer. The external covenant in its own nature doe$ not tend to promote the converfion ©t Tinners, but the contrary ; tor Tinners are never converted without con- yidtion of fin : for there can be no found converfion, with-- out true reprentance. And there can be no true repen- tance without true convidi.on of fin. But there can be no tirue conviclion of fin without a knowledge of the true rule of duty. And the law of God, which requires holi- nefs, and nothing but holinefs, is the only rule of duty, that God ever gave to man : by this, law is the knowledge efjin: T\\\^ law is the fcboolmafier^ which God has ap- pointed to bring us toChri/l, /Novj to fend us to fchool, to another (chcol mafter tij?B,^,t1iat which, God has ap- pointed, tends not to our converfion, but to our delufion. But Mr. M's external covenant is another fchool-mafter than that which God has appointed, efiTentially different from it, and in its uwn nature incgnfiftent with it.
SECT. "1
Sect. III. C 41 )
SECTION, IIL
Ithe perfeSlion of the divine law, and total depravity, inc^nfili" ent with the notion of an external covenant appointed by God for the unregemrate^ as [uch^ to enter into, requiring grace- lefe qualifications^ and nothing elfe^ as the conditions of its klejjings,
A LAW, which Is a univerfal rule of life, to faints and to finncrs, extending to the whole of our mo- xA condudl:, at all times, which iorbids all fin, and requires us to be holy asGod is holy, is inconfiftent with any lav;, or rule, or covenant, v;hich requires any fin, in matter, or manner, at any time, of any man, faint or finner, on any pretence whatfocver. It, therefore, God has given fuch a holy law, as above, he cannot be the author of fuch an unholy covenant. For it is written, Jam. 3. ir. Detb a fountain fend forth, at the fame place, fjueet water and hitter? And again, it is written, Jam. i. 13 het no man fay, when he is tempted^ I am tempted of God : for God can- not be tempted with evil, neither temfteth he any man. But fer God to require fin, and bind his creatures by a mod folemn covenant to fin, and promlfe them peculiar blef- f^ngs if they will fin, in the manner his covenant requires, is tempting to fin, in a moft powerful manner, witli great and ftrdng temptations — But,
1. As to the perfetlion of the divine law, the affembly of divines at Weftminftcr fay, ' That the law is perteft,
* and bindeth every one to a full conformity in the whole.
* man unto the righteoulnefs thereof, and unto entire o-
* bediencc for ever ; fo as to require the utmofl per-
* fedlion of every duty, and to forbid the lead: degree o^ ' every fin.' Larger cat, in anfwer to Q^ 99, proved by Pfal. 19. 7. Jam 2. 10 Mat. 5. 21—48.
2. As to total depravity, they hy, 'The finfulnefs of
* that eftate whereinto man fell, confifteth in the guilt of
* Adam/s firft fin, the want of that righteoufnefs where-
* in he was created, and the corruption of his nature ; I whereby he is utterly indifpofed, difabled, and made
! gppofitc
. ( 4i ) Sect. III.
^ oppofite unto all that is fpiritually good : and wholly
* inclined to all evil, and that continually ; which is ^ commonly called original fin, and from wkich do pro- ' ceed all adual tranfgreflions. Rom. 5. 12 — 19. Rom.
* 3. 10— -19. Eph. 2. I, 2, 3. Rom. 5. 6. Rom. 8. 7. ' S,Gct\, 6. 5. Jam. i. 14, 15. Mat. 15. 19.' Anfw. to 0^25.
As CQ the dcirjgs of the unregenerate^ they fay, ' W©rki
* done by unrcgfnerate men, although for the matter of
* them, they may be things whicl^i God commands, and
* of good ufe both to themfeivcs and others ; yet becaufc
* they proceedflrf not from a heart purified by faith, nor ^ are dene in aright manner according to the word, nor
* to a right end the glory of God, they are therCf
* fore finiul, and cannot pleafe God, or make a man ^ meet to receive grace from God. And yet their nc-
* gled of them is more finful and difpleafing to God.
* I Cor. 13 *. Ifa. I. 12.' &€. Conf. faith ^ chap. 16, To which agree the 39 Articles of the Church of England.
* Works done U^fore the grace of Chrifl, and the infpi-
* ration of his fpirit, are not pleafant to God, tec. —
* Yea, rather, for that they ar^ not done as God hath ^ commanded and willed them to be done, we doubt no% « but that they have the nature of fin.* Article 13. To vhich alfo agrees Mr. Stoddard. ' If men do not ad from
* gracious motives and for gracious ends, they do not
* the thing that God commands •, there is n© obedience
* to God in what they do ; they don't attend the will of
* God.' 'Nature of anverfion^ p. 7. Yea, he adds, p. 9.
* There is an efpo/ttion between faving grace and common < grace. If one be oppofite to the other, then they differ
* fpecifically. Thofe difpofitions that have contrariety
* one to the other, that are at war one with the other, « and would deftrgy one another, are not of the fame
* kind : And truJy thefe are fo. Common graces are
* lulls and do oppofe faving grace.' So again in his Safety^ (3d. t(^\t,) p. 106. * Man in his natural flate is an, I enmy to thii (thf goipel/ v:ay efjahatiotj. As man is " • 'K\ ' " '""' an
Sect. IIL ( 43 J
* an enemy to the law of God, fo to the gvfpel of Jefu^
* Chrift.' And in p. 146. ' All thofe religious iramca
* and difpofitions that are in natural men, arc nothing
* clle but the various (hapings of felf-love.* And again, p. 148, * Self-love is the very root of original fin.' And again, p. 162. ' Every unhumbled finner is ftriving a-
* gainft the work of humiliation : They are oppofing of
* it, cither by endeavours to fee up a rightcoufncls of their < awn ; fetking in that way to efcape condcmna:ion, in- « (lead of yielding to God they are flying to their ftrong
* holds, Iheltering themfelvcs in their prayers, rcforma- « tions, defircs, &c. or clfe by wrangling, as a perfon
* purfucd runs away till overtaken, and tlien he fights 3
* So the Tinner when he fees that he cannot favehimlelf,
* is contending with God, objecling againfl: divine pro-
* ceedings, thinks that God's dcalioors are very hard mea-
* furc. Rom. 9. 19.' And p. 168. ' Their bcft works
* are not only finful, but properly /«j.* Thus far Mr. Stoddard. And thus wc fee what the ' old divinity' is, as to tbg perfe^ion of the divine law, total depravity^ and works ions by unregenerate men.
Yea, Mr. M. himlelf, in words, at lead, grants each of thefe points. For, (i.) as to the perfe^ien of the divine lawy he fcts himfelf to prove, p. 27. ' that the law is not
* abated.' — 'And therefore nothing fhort of perfedion
* may be locked upon as the whole of what is required.^ And (2.) 2LS to total depravity^ he repeatedly afferts it thro* fc(ft. 2 and 3, and particularly lays, p. 8. ' That Adam
* did totally deprave his nature, by his firft fin, and whol"
* ly k(l the moral image of God in which he was created.' And he fays, p. 18. ' Mankind at this day, antecedent to
* their exercifing faith in Chrift, are ili much the fame
* condition as Adam was, after he had finned.' — * The
* unregenerate finner — is in the likcnefs of fallen Adam.' And he fpeaks of them, p. 52. as ', fuch whofe hearts
* are in a date of enmity againlt God.* And {3) as to ;>//&(? doings of the unregenerate, he fays, p. 17. ' As love to ' • God is the leading principle of all acceptable obedience ;
• fo
( 44 ) StcT. III.
* fo, Adam having rendered himfelf incapable of loving
* God, he was of courfe, incapable of yielding any truly
* holy and acceptable obedience to the will ©f God.* ^And p. 5^. * Sinners under conviction — really aim — to
* eftablifh their own righteoufncls which is of the law.* Which, no doubt, he will grant is a very wicked thing, being the great fin of the unbelieving Jews, for which, among other things, they were finally caft off by God. Rom. 9. 32. Now, therefore,
1. The queftion is not, whether all the holy commands of God's law, and holy exhortations of the gofpel, are given to the unregenerate, and binding on them ; fo as that they are wholly inexcufable, and altogether criminal^ in every negleft. This I afRrm to be the truth. And this Mr. M. grants.
2. The qucflion is nor, whether the unregenerate do, in any one inftancc, perform one a^ of holy obedience, i. e. of obedience, which has the lead degree of hclinefs in it. Mr. M. allows they do not ; for he afTerts, that they are 'totally depraved,' thro' fedt. 2 and 3.
3. The queftion is net. Whether the law is at all abat- ed, as to the unregenerate, fo as to ceafe requiring thcnni to perform every duty in a holy manner. For Mr. M.-* infifts upon it, that ' the law is not abated." p. 27. Yea, he ' afTerts, that whatever God commands to be done, he requires the * performance to be, not in a gracious, but in z perfeSf mamer .' p. 38.
4. The queftion is not whether a (inful manner of at- tending on the means, which God ufeth for the conver- ffon of Tinners, may not be lefs finful and lefs dangerous^ than a total neglect. This is granted. And therefore,
5. The queflion, and the only queftion is, whether a fintul manner is not finful P Or in other words, whether the finful manner itfclf, is required ^ and fo is ftriflly fpeaking, a duty. In this we differ. And accordingly Mr. M. confiders this, as a fundamental error, in my tor- fticr piece, p. 35. 'That God requires holinefs, and nothing but holinefs.' — The argument then ftands thus,
■ ■" ThcJ
Sect. III. C 45 )
To require the unregenerare to perform c^uties In a finful manner, is to require them lo break God's law : But Mr. Vi's external covenant requires the unregenerare to perform duties in a finful manner : therefore Mr. M's ex ernal covenant requires men to break G kI's law.
Thae covenant which requires men to breakGod's lavsr is not from God : Bjt th;s external covenant requires men to break G.)d's law : therefore it is not from God.^
There are but three ways to get rid of this argument, cither, (i) to deny the per'cd:ion of the divine law, or (z) to deny total depravity, or (3) to be inconfiftent. The church of Scotland^ and. the churches xnNiW- England^ in their pub! c formulas, not chooling to take cither of theie ways, were nccelTiMted to leave Mr. M's external covenant out of their fchcine of religion, and to afFirm
• that facraments are holy figns and fealsof the covenant of grace.* But each of thele three ways, to get rid of this arjiument, and to cftablidi the external covenant, Mr- M. has taken. For,
I. To this end, p. 35, he denies the perfcdion of the divine law, viz. * Tnat God requires hoiinefs, and no- thing but holinefs.'- And thar,
• 1, III expref* contraiiidiofi to himfelf : Fssr, p. 34,' lie fays, ' I afT'rt, th^t whatever God commands co oe
• done, he requires the performance of it to be, not in 3
• gracious, but in a perted n^anner.' Which is evident- ly to require ' holinefs and nothing but holincis.* For a perfect manner of performing every duty, pcrfcdiy ex-
G eludes
♦ If God's law requires holinefs, and nothing ba^ holiaefs, ihea- J)oftlt*s words are ftridiv irye. Rom. 8. 7. The totally ocpravcd, ara 110/ fu'ja tt the taw 0/ God, neither iniiedcan be Bur 98 the external c ivenant is of a nature oppoGte to tbe law o^ G^d« and fuited to ths c»rBal mind, as it reqjires gracelefs, unholy, Unfui daties ; therefore! the totally depraved, as luch. may he jubjeSi to it. And b the carnal mind, which is totally opp lite to Gorf'i la^^^ may be in conformiry to (he ex'ernd covenant j and like^«wwe lays a foundation tor love,- And therefore the carnal mind naturally loveJ the cxtsrnal covs^iist?, A;id whfti we lovci we wifh to bs tru?*
C ^6 ) Sect. TII;!
eludes all fin. And if God requires this * pcrfcdl man- ner,' he does, by fo doing, forbid the contrary. Every jmperfedion, therefore, is forbidden. And accordingly, he fays, p. 28. That ' the imperfedions found in believ- ers are finful.' Surely then, the total depravity found in unbelievers, isfinfulalfo ; and yet he pleads, p. 33. That ifGod.conriftentwiththelawofperfeifion^ m^iy require the ^ imperfeui obedUnce of the hiliever^ he may alf9 require fuch do- ings, endeavours and ftrivings^ as take place in /inner r, while unregeneratey and entirely dejiitute of holinefs. Now, I readi- ly grant, that if God may confiftently require the imper- fedions of behevers, which are finful •, he may alfo re- quire the unregenerate to fcek and ftrive, in that finful manner, in which they do. For if he may confiftent- ]y require fin, in the one, he may in the other alfo. But Mr. M. tells me, that God forbids fin in both -, for he fays, 'I aflcrt, that whatever God commands to be done,
• he requires the performance to be, not in a gracious,
* but in 2l perfe^ manner * Which forbids the imperfefli- ons of the believer, and the total linfulnels of the 'total- ly depraved.' Inconfiflencies of this kind, good as his natural genius is, run thro' his book, whenever he has occafion to Ipaakon this fubje(fb : and he brings maay texts of fcripture to keep himfelf in countenance : as if it were pofllbic, that a book infpired by God, fhould contain fuch inconfiftencics. Whereas, could it be pro- ved, that the bible ever required any fin, or any adion to be done in a finful manner, it would be fuch an argu-
,ment, that it did not come from him, who is perfedly and unchangeably holy, and who does, and who cannot but hate fin, even all fin, at all times, and in all pcrfsns, ■with pcrfcd hatred, that I fliould not know how toan- fwer it. For it looks like the moft glaring contradidli- on in nature, that God fhould command, call, invite, urge, perfuade, and befecch us to do, what he perfedly hates. And to fay, that the true and living God, does fj^ot perfectly Jiatc all fin, at all times, is, as ail will grant,
wickedly
Sect. III. ( 47 )
wickedly to reproach the Holy Oneof Ifrael. Pfa. 50.21; Thou tbougbtejl I was altogether fuch a one as ihyfelf : but I will reprove tbee^ andfet thy fins in order before thee.
The Pharifees took great pains in religion, they fafted twice in the week. And they thought they performed their duties, in the manner, in which, God required. All thefe things have I done from my youth up, Lo, thefe manj years do Iferve thee^ neither tranjgreffed I at any time thy cominandment. For if the law required them k) do duties in the manner in which they did, then, in doing as they did, they did their duty. So they were not finncrs, in their own view ; rather, they were righteous^ and needed no repentance. For they had nothing to repent of. For they had Horfakcn all known fin, and pradifed all known duty.' So that their confciences acquitted them. A: ivuching the right eoujnefs of the law^ I was bUmelefs, It was impolTible they fhcuid be brought to repentance, while they viewed things in this light. It was almeft; impoflible to beat them our of their fcheme. There- fore publicans and harlots flood a better chance for con- verfion than they did, as our Saviour declares. Mat. 21. 31, g2. * For altho' the ftrivings of an awakened fin- ner,with the kwot perfedlion in his view, may ' be ufcful to promote convi(^ion of fm ;' yet the flrivingsof a Tin- ner, with a law in view, which requires him to do as he does, inftead of being ' ufeful to promote conviction of fin,' tends to eftablifh him on his own righteoufnefs. For in doing, as he does, he does ' all known dury, ' and fo is blamelefs ; and lb is righteous^ and fo needs no re-, fentance^ no atonement, no pardon, no Chrifl:, no grace,
and
I ♦ * But this 11, 1 think a great niftakf,* faith a late writer, *t\ty • were not Pharifees tnai the(c words were fpoken lo, but Sid^uces.* Referring to Mat. zr . 31. Bat, it it plain, from ver. 45, that the Pharifees thought themlelves to be the men, aad that ttoey were not miftakeo. For, the Evangelift hu^K^ andiohtn the cbtef Pritfit and Fbariftti had htard his Parah/etf tbty (trcti'Vtd that bt jfakt it tbttui^ ^cadiiom vcr. 2S«»-^5,
( 4^ ) Sect. Itl
and if righteournefs corns hy the law, then Chrift is dead /» 'vain. So this fcheme iffues at laft in infidelity.
Our author fays, p. PjI. '' God has repeatedly com- manded finners to confider their ways,' — Very true, fo he has. But has Ged ever once commanded them to con- fider their ways, in an impenitent, felt -righteous, feif-juf- jtifying, Ghrift- rejecting manner ! In which manner fin- ners always do confider their ways, fo long as they remain under the reigning power of an impenitent, fclf- righteous, felf-juftifying, Chrift-rejefting fpirit : i. e. fo long as they remain unregenerate. For, in this fpirii unregtntracy con- fifts. But as foon as ever finners begin to confider their ways, in a penitent, ielf condemning, God-juftifying, ^hriH:- prizing manner, they really begin to comply with • the repeated com.mands, to confider their ways,' which God has given to finners. And ihefe finners are now rot unregenerate, but regenerate. Thus holy Davrd did. Pfal. 119. ^^. I thought upon my ways, and turned my J eet unto thy teliimonies. And thefe are they, Mat. 11. 12. Who take the kingdom of heaven hy force. For the great truths ot the golpcl vit-wed, as fuch finners view them, \i\\\ always be attended with anlwerable efr (fls. Mat. 13. 23. But he that received feed into the good ground is he that heareth the word, and underjiandeth ity which alfo hear- etb fruit. Botjfcny and thorny ground hearers bring forth jio tiwt. While the vail is en the heart, tht gofpel pro- duces no fruit, but when the vail is taken away, then di- vine truths are feen in their glory, and then every an- Iwerable afFcdion is BEGOTTEN. 2Cor.3. 15.- — 18. But cvcrv unregenerate fi.nner is blind to the hol-y beauty of Chiift's holy rcli^^ion. For as Mr. Stoddard hys, 'as man is an enemy t© the law of God, fo to iht gojpel of Jdus Chrift.' Therefore; as St. PauJ favs, 2 Cor. 2. 14. ^he natural man receiveth not the things of the jp'irit of God ^v for they are foolilbnefs unte him •, neither can he know i^hem b cauje they are fpiritually difcerned. Therefore Chrift t»id Ntcodemus, Joh. 3. Except a mat} hi born again he
cannot;
Sect. III. C 49 )
CANNOT SEE the kmgdom of God : i. e. eannot underftand and embrace chriltianity. Thefe, then, arc the men, who take the kingdom of heaven hy force ^ and not they whom Mr. M. defcribes, as ' going about to eftablifh their own ri^ihteoufnefs which is of tbe law,' who, as he rightly oblcrvcs, ' never do accomplifli what they aim at.' Sec
p. 54» 55-
But is it not indeed furprizing, that Mr. M. fhoulj,
(p. 52.) urge thofe words of the apoftle, as an exhortati- on to impenirenr, Ch rift rejecting ftrivings, fuch as are all the ftrivings ot impenitent, ChrifVlefs fmners, in 2 Cor. 5. 20. /Is tho" God did befeeth you by us^ we pray you in Chrift's dead, be ye reconciled to God ? For, the apoftle^s exhortation is, be ye reconciled to God: and his argument IS, God is nov/ ready thro* Chrift to be reconciled co you. Now, fuppofing this exhortaiion was given to the unre- generate, as Mr. M. would have it -, it they believed that God was ready to be reconciled thro' Chrift : i. e. if they believed the gofpel to be true, why (hould they not re- turn home to God immediately, as the prodigal Ton did to his father, as foon as ever he came to himfelf ? But Mr. M. would have them, inftead of returning to God now, in compliance with the apoftle's exhortation ; ra- ther put it off a while, and ftrivc ' to obtain thofe dif- *• coveries of God thro' Chrift, by which they would be * reconciled to God.' p. 53. Nay, but the apoftlehad juft made aH thofe 'difcovcries' to them, which are con- tained in the golpeJ on that fubjed. And adds. Behold now is the accepted time ! now is the day of faivation I And if they had no prejudice againft the truth, why ftioufd they not receive it, at ?iv^ hearing ? And it they believed him, what could hinder their immediate return to God, unlefs they were at heart utterly difinclincd to a recon- ciliation to him, let him be ever fo willing on his pare ? And if they were utterly difinclined to a reconciliation to God in their hearts, none of their ftrivings could be eon- fidered, as being ©f the nature ©f a compliance with that
( 5® ) Sect. IIL
exhortation, he ye reconciled to God, But if they were fo prejudiced againft the truth, as not to receive it, when clearly held forth before them, by an infpired apoftle, how could they be faid t© ' drive to dilcovcc* it ? For a man does not ftrive to difcover, what he fliuts his eyes againft, when held up clearly before him. And fo long as this difinclination to God and the truth remains total in a finner, it is of the nature ot a total rejcdion of the divine exhortation, be ye reconciUd to Gcd, And as loon as. the leaft degree of love to God takes place in the h^-art, the finner can no longtT be confidered as unregenerarc, if the unregenerate arc ' totally depraved,' as Mr. M. fays they arc. ^
But Mr. M. fuppofes, p. 54. that Aft. 8. 9 will be to his purpofe. jlnd the people with one accord gave heed untQ thofe things which Philip fpake^ hearing and leeing thi miracles which he did. True, they did fo, and what was the confequencc ? Our blefTed Saviour, who knows all things, tells us, viz. That every one, who, with a good dnd honeji hearty heard the word, did underftand it, and bring forth fruit, while ftony and thorny ground hear- ers fell away. Luk. %. Now, the queftion is this, Wat it not the duty of erery one of them to have a good and honeft heart, and fo to hear with a good and honeft heart the firft time ? Yes, fays Mr. M. for 'I aflert, that what- * ever God commands to be done, he requires the per- ^ formance to be in a pcrfed: manner.' But what then are thefe texts to his purpofe, and a thoufand morefueh like ? For there are a thoufand in the bible, as much to Jais puropofc as thefe.
3. But the bottom of the bu fine f$ with Mr. M. is this, that altho' in words, he fays, that the unregenerate are ' totally depraved \ yet he does not feem rightly to «nderftand the fcripturc dO(5trine of total depravity, as
held
* See the l^aturt af ffiritual hlindntft confidercd. Bfay §n tht ««-
l
Sect. III. T £i 5
held forth in our confeflion of faith : but i%ally t9 fup- pofe, that unregcnerate (inners, are naturally inclined^ •while unregcnerate to love God, even God's true and real charadcr, as revealed in the gofpel -, fo that as foon as ever they * difcover ' what that character is, they will love it, tvtn without any new principle of grace^ tven. as naturally as Jacob loved Raehei the firft time he faw her. But as to that character of God, whichi is revealed in the Jaw, he fuppofes, that Tinners, never can, and never will love it : bscaufe, *to love it is the fame thing as to love their own mifery. * But as to the charadler of God, which is revealed in the gofpel, they uQtd no neiv principle of grace, in order to love it, any more than Jacob needed a nev/ principle, in order to love Rachel, p. 43--48. And this being fup- pofed, awakened Tinners may, from natural principles^ long and mod earneftly defire to 'difcover' this new character of God which is exhibited in the gofpel ; and fo feek after this * difcovery ' with proper, direft dc- (iresatcer it, for itfelf. And thefe defires he, thcretore, confidcrs, as being in nature, kind and tendency, the fame with what he calls the gracious deTireof thofe whuin he efleems regenerate. Thefe feekings and drivings he, 1. therefore fuppofes to be required, in the fame (ei.dr, and for the fame purpofe, as the feckings and drivings of I the true faint, p. 33, 34. Toedablilh thefe fcntimc-nrs, i is one chief defign of his book. And thus far, I fully agree with him, that there is no difference in kind, be- tween the religious exercifes of the unregcnerate, and the religious exercifes of his regenerate man. And irt this view, I wonder not at his zeal againd this funda- mental fentimetJt of a fpecific difference^ as clearly held forth in Prefident Edwards's treatife c&ncerning religious af- \feSiions. p. 36, 37, 38, 39, 40. For his regenerate I man has profefTedly no new principle of grace. And ac- cordingly he appears, in fad, to have no more grace than his unregcnerate man has. Far he is as great ait
enemy
( 5^ ) StCT. ilL
fencmy t© Goci's law, and to the holy nature of God, therein exhihiccd, as the unrcgenerate. p. 41, 42, 43. And the God he loves is profeiTcdiy oi a different charader, even of a character fo different, that the un- rcgenerate will naturally love it, as foon j^s they ' dif- cover* it, and its favourable afpcd; towards them, wilb^ eui any new principle of grace, p 43. 44 — 48. And this is the true reafon, ' ninety nine in a hundred ' of his regenerate men are fo at a lofs about their good eftate* that they cannot fee their way clear, to make a pro- IcfTion of Godlinefs. p. 79, 80. Which renders hii external covenant as nectffary for them, as for the unre^e* nerate ; for if the door is not opened wide enough, to take in the unregenerate, as fuch, his regenerate man cannot with a good confcience, come into the vifible church. For as Mr. Stoddard, in order to prove the dodrine of the Jpecific difference bet'uusen common and Javing grace, ng\\i\y obferves, in his Nature of (aving converfton, p. 8. 'If
* the difference between faving grace and common, lay
* in the degree, no man could judge that bis grace isfav^
* ing, * And thus he goes on to real'on, 'Mdii may know
* tha: they have faving grace, i Joh 3 14. 2 Cor. 7,-
* 10. But if the difference lay in the degree, how (hould
* man go about to determine that their grace was favm
* ing P che man may know that he has a greater de-
* gree of confidence, forrow, and zeal than formerly
* he had ; he may have realon to think that he goeihi
* beyond fome other profeff)rs in thefe things *, but
* upon what foundation can he determine that he hath
* them in fuch a degree as to Iccure his falvauon »*
* Where has God revealed what degree is faving, and what
* is not faving? What warrant has any man to judge him-
* felf in a fafe conditiop, if there be fcveral degrees of grace
* that are not faving ? What rule can anv minifter lay / down to guide men in this matter ? Men muft npeds
* be left in d, perpetual uncertainty^ and remain in the dark^
* ahut thdr eternal fiateJ Thus far Mr. Stoddard, But
Sect, m <^ 53 )
of thtifq things rfvore , hereafter, when we come to Con-
fider the new fcbeme of religidn, which Mr. M. has ad- vancedj in order to fuppurc his external covenant.
S E C T I O N IV.
Ifai. xtv. 19. Ifaidnotunto the feed of Jatolf^ feekye me in vain.
Mat. vii. 7. ^, and it Jhsll be given you \ Seek, and $e Jhall find,
A view of the exhortations^ and promifes of the gofpd : and the true reajon pointed ml wh the doings of the unri" generate do not entitle to the ble£iags promijed.
OUR author, p. 34, fays, * If it (Tiould be aflced,' ' whether there are any promifes of falvation t(i
* ttiefe endeavours oFthe unregenerate -, I readily arifwcr^
* there are none. The abfolute authority of God is ' not fuch a limited thing, that he can lay no com-
* mands upon his creatures, without adding a promife
* to the per(ormance: divine Sovereignty is not incum-
* bered with fuch a tether.* Tht;le words have led nic CO take a view of the divine exhortations and promi- fes thro' the old and new-tcftament, 21 fevf of which niAy be tranlcribcd.
^- H Exhortations
( 54 )
Sect. IV.
ExFiWRTAtlONS toSiNNIRS.
Lev. 6. 2 — 6. If a foul Jin-'- hefiall refiore--he fhail bring his trefpafs- offering unto the Lord the Pried Jh all meike an atonement for him^ hiz.
Lev. 2^. 40,41. If they fhall conjefs their iniq^uity-'-if then there uncircumcifid hearts b humbled^ ^ they then accfpt the funijhment of their iniquity
1 K. 8. 47,4s. If they fhall bethink themfehes^ and repent, (^ m^ke fupplication unto thee-- andfo return unto thee with all their heart- ■ and pray unto thee toward- -the hcUfe which I have ' built for thy name ;
Promises annexed.
Lev. 6. 7. And it /ball hi forgiven him.
Lev. 26. 42. Then I wiltrd- member my covenant with Ja^ cob, and al^o my covenat with Ifaac^ and alfo my covenant with Abraham, will I remem- ber ; and I will remember the land,
I King. 8 . 49 Then hear thou their praytr—in heaven thy dwelling place— and forgive thypeepky &c.
Prov. 1. 23.
my reproof :
Turn you at
Prov. 2. 3, 4. if thou erieft after knowledge, and lifted up thy voice for underftanding : if thoufeekeft her as Jilver, and fearched for her^ as for hid ireafures :
Prov. 28. 13. PVhofo confef
Jeth andforfaktth his fins^
them^ i. e.
Prov. I. 23. Behold, / wili pour out my Spirit unto you,
Prov. 2.5. Then fhalt thoU under Sajid the fear of the Lord \ and find the knowledge of God,
Prov. 28.13, ^^^^^fi^^ mercy.
IfaL
Sect. IV.
X 55 )
ExHQRTATlONStoSlNNERS.
Ifai. SS' ^-^^^^ y^ ^^^ ^^^^' while he may be found, call ye upon him while he is near.
Ver. 7. Let the wicked for- fake his waj^ and the unrigh- teous man his thoughts, and let him return u?tto the Lordy
Mat. 7. 7. 4/^—
—^Seek-^ y Knock^r^
Mat. 7. 8. For every one t^at ojketh - - •
• and he that feeketh^
' and to him thatknocketh
Luk. 18.14. He that hum- bleth himfelfy - - -
Mar. 16. 16. He that le- l^eveth and is baptized^
A6t . 3 . 9 , Refent ^ be convert edi
Promises annexed.
Ifai. 45. 1^, Ifaidnot to tbi boufe of Jacob, feek ye me in. vain,
Ifai. ^c,.' 7. And he will have mercy on him, and to cur God^ and be will ahujtdantly pardon.
Mat. 7. 7. And it ffjsill he given you.
Mat. 7. J, Andyefhall find.
And it fhall be open- ed unto you.
Mat. 7. 8. Recieveth.
-"" findeth,
it (Id all he opened, ■
Luk. i"^, 14. Shall be exaltei,
Mark 1 6. 16. Shall be faved'^
A 6b. 3. 19. ^hat your Jim [may be blotted out.
Thefe texts^are a true fpcclmen of the whole tenor of tfec facred writings on this fubjed, and Jet the candid
rcadc?
( 5^ ) SfCT. IV,
reader ftop, and look over them two, or three times, and coFiudtT; andthif)k for himfeU ; and the fe and fucl^ Jike 'Cma^ks will rife in his •mind of themfelves ; or, at, the leaft, the t;ruti> oi -;hem will appear pl^iiii, as fbon'W mentioned. ; ' • — ,\ '
1. There are dircdlions given .to finners, in the holv fcripcures, in and by whichj a full anfwer is given ta that queftion,- what {hall we ds to hefaved ? and beyo^ij difputc, it is thdr duty and intertll to fellow Gpp'ai directions, immediately, and wip)out the ica;ft delay. ^
2. 'There arc promifes ijnade to fjnncrSi •^yithpuc ^^-^ ceprion, entitling them to a|l the bltfilngs of the gofpel, upon dieiT co/T^jlyiRg vvitk God's diredlions. - - .*:,?,!.
3. Thele pron)iles are not of the narure of general encouragements, rcndcjing it hopeful, yet leaving it un- certain;, wh^chfr^ finners fhould obtain, if ihicy CiDJDD4.^Iy with the dircclions given tihcm by God : but they arc ^s plain, fqll. and expr.efs promifes, as any in the bible, and do eftsbjiih 3^ certain and univerfal cenneclion, thus, Whofo confejjeth and ferfaketh %i5 fim fliall have mercy. This, promifc extci[)ds univerfdUy tq;^)! who i-^«/^; ^^'^.^orf^
i
* Q. If a fi^l tn^cr \% .given to that ^uefiion' hx' Gofl himff If, why do a^akeaed {iriners coofindc to' repeat it ? Why ^0 they ftill Uy^lVbat ^/all uji do to bt f&t'ed ? jif Qod has auiwcrcd.ihe qucftioB, Why .ire'Vhi'y-a^'^alo^ ? r-./>:.^ .-^v.: l:.'-.'. .v.. ..q\V;a?.
A. God's enfwer d jcs not fuit (heir hearts, and fo they are deaf to J| - G/id iipciksj afi<^ rp]c«ki'»iain .cJ0p^|h,-i)a'' -iHey, ^o^ippt bc^rf God tii^i^Uia'r'', and your (ou\ Ihall //vr—Th'ey^have :fafsj'. but iK<;x arc nncircumciltd Pagan ears ; andlfo /'« Besrfng, t'hey htd't -vci; neithtr d* thty under/land. For evrry good\ and hontfi htart btan tht 'word, ii«- .4#r>f«n^V^^ 4*/ ^.^'^r'-^ >«?♦•! -'^^'^.*»"^ fii^af^tCs an«j bl^^^nefaMf wnoUv of a criminal nature. This, when ibefamrjnc <;^n)e, the pro- digal fon cried, Wh^t ihdll I do fl Thc"ng))t acfwer was phiii'atjrf «^>' to a good and horeR hearu |Bot he hated to g© home. For as >if,hi» Tie^rt.wis^opp^iite.^o .it /.Tft«rci«Te he f&^id, "^X'-tt'iU go iL»i join myfelf to « f i\^^«|i;o/ ti^<?t cowptry, and feed his fwine.* /?«/ i^^htn he tmme /« himjelf, he irfianily felt 'it thro' and thro* his heart, that it -ivas his preteo; duty.aad iniercil, iraqmedittely, to «/■/// andgott^hit. fathiP.' And ftbif in^ tot'iht vicioas Sate of his heart prcrcRied 'him knovvfng thiii fcfefcrc:. ?
S«<:t. IV. ( -57 .)
their fms y and (ftablifhcj & certain conneSion, th^ Ml kavs mercy. But that there never was one who failed, :jinci never will be opc .who .will fail, who com{j>iies witK God's dir^ftion$, is evident from the tefljmony of hini» who. cams from i;hc Faihcr's bpfom, and knev/ the mind of. God, and cafne into this world, to reveal it, unto us. For he fays, not 9n]y 4fi, ani it fljail le given yen •, buc he adds. For every one ibat fjketh^ receivitb. From whick we have as full cvidcnfe, as we h;ive that Jefus is the Son^of God, that there never w^s, and never will be one finwle inflancc among mankind, who, according to this direction, ever did ojk^ or,c.v;er will ajkj, for. the ,blefriDjg,$ 9^ }^\)P 8;t)lpel, and .^ail- of receiving ;, pQr every om thai ^/liet,(> remvetb. So. A^zia^. ^IJear 4tJji your ^cul 'frp all live \ JjO-p'k. unto, me, and he yej'a^fd'. all ye en^s, iof tls^ earth ; ^yhtir foever mfU kt him come, \.J^^ 'unto me^ ImUi^
no wije cafi^outy ice. &C. &c.\all prove th^ fame poinr. — Btrfisies .all, this^ and chat which confirms ^he point (lilt farthi^r, Is, that; dcftruitioi? ■ is threat.CQed. only to ^hpfe wj>a rt f g le jo hea rken„tb God 's di regions : Pro v. i . 2 4^ jj,,^ .; ^4 f^ fife. I bMve c^litd and ye refujed^ 1 have ftretchod cut my ha>j^,4f\^ ^KW^ regarcledX but ye hg^ve fat .aJ. nought, all my ccunjfifind^ fvculd none of .my reproof '.Taljo.wiU laugh' at your cfila;^Uy^~ But _oa«tiie;Oib,er ha;id, ,vcr- 2j. Turn a f my rsfrao^^ p^nd I wijlj^o^ iut my Ifirit i^ntt^ ysu.-^ — A^'^^ 4. .:T}jicfc pxomi^ ;4ff,fftabli& ja,iccr;taLn conncilipa P9t;W,c;e^^ the firft ac^i, ofj tomjjri.4ncc%yj.t;h. ciif-fe diredions^ 3Uid th.e!%ifings of tb^^o/p^i.. , Ij^^ejtrdi-w^'re ofic; ^^^gf compliance cakes place, linners wiHiCoiaUpjt^c'in.a poiy^^ of cooipiiance. As./or.e>(ampl,c. W.hea the .prodigal fon ,rec,u^.^ed home to.hiis father, he was -upon thc^irft a(5t, upon his firll return, received as a child, and.eiui,- ikd tq all the privileges of luch. But thermit is equalJy true, he never left his father's houfe and turned , prodigal again, as he had done before ; but ou the. contrary,. he ^Drought forth fruit meet. for repentance. And as he was jthus received ©p his firfl return, fo it is in all inflances. For 'wkofo ccnJe^Hh andfor/ciketb his fins (hali'havs mercy.
And
r 5S ) Sect. IV.
And again, JJk, anditjhnllhigivcnyiu ; for every one that ajketh receivtth. If the firfl ad of compliance with thcfe dirc6lions fhould not entitle to the bleffings promired, by parity of reafon, the fecond aft of compliance might not entitle. And fo it might ^£me to pafs, that fome who comply with God's diredlions, might fail of the bleflings promifed', contrary to the plain" tenor of all the promifes. See Joh. 4. 14. and 5. 24. Mat. ro. 42. A61. 2. ^%. and 16. 31. Eph. 1. 13", 14. Phil. I. 6; .
5. Thefe promifes make it certain,'' that among all the unpardoned fmners in the world, whatever pains they have, any of the*m, raken in religFon, yet there is not one, who ever, in any one fihgle adl did comply with God's directions. For had they complied, they would have been pardoned. , For God liimfelf hss faid if: 'Let the wicked i or fake hii wa'^, aM the ithri^htecus ^nan his thou^hts^ and turn to the Lord, and he zvjf} have- mercy on him ; and t§. eur Gcdifcr he 'Ci)Ui abundantly pardon. And our bleflccj Saviour, in his feftiion on thc^ Mounr^ drredls us to pray for pardon. When ye fray ^ fay-. — —Forgive us cur debts, 'And then \ood df^chres, Jfi;'a?!4 it fhall be given you. And tfien to put his . meaning fdr ;e\^er beybnd dift^ate, he rdds. For eijcry one that aJJ^eth rccei'ceth," lie, therefore, whofe fins arc not pardoned, tievdr yef, in'- the whole cburfc of his life, did, (b, m.uch is once^, conFtft artd for- fake them, and afl^'God to fofgivc hiip, according tp divine dircdtioh': no not'once/ ' 'Tx^ difbelicvc this point, is, in cfFedl, to dlfbelieve thfeWhde pf divine revciation; For he that bclieyi^th n6t chfs, hath w^^<r God d liar— ' Now if thcfc things arc true, we may hence learn,
I. That Mr. 5/7^.'/<f^);^«'s'fcherhe, relative to diredi- ons to be given to finncrs, is nor agreeable to the word ofG9d.' For he'fays, * Let all tlie prophets and apof- ' tics be CGnfuked upon the queftion, what is required
* of us in order ro acceptance with God ? we fhalJ find
* their unanimous reply to be, every thing, or nothing,* For, according to Mr. Sandeman^ the finner is pardoned before repciuance, and fuifh is not aa a^^ but a mere paf--
!5ect.. IVi ( 59 )
Jive thing. So,- therefore, 'nothing' Is to be done by tht lanncr, in order to pardon and juftification. For no vo^. licion, ad, or exercife of nVrnd whatever is needful in \ order to it/ And fo, no diredion at all is to be given. For Mr. Sandeman ipeaking of the atonement, fays, 'All
* its true friends will join in affirming,. that Chrift camd
* to render i^enitentfinmrs accepted unto everlajling life^ by
* the works which he himfelf wrought, and thus by the ' difcovery 0} preventing goodneCs, to lead than to repentance,^ — Thus they are regenerated by Ugbt^ according to Mr. Sandeman, — But, from what has been faid, nothing can be plainer, than that both the old teftamentand the new, do give diredions to Tinners, to do fomething. Thus when thofe, who were pricked at the heart on the day of Pentc- coft, afked P^/^r and the reft of the apoftles, faying, Men and brethren^ what (hall we do ? Peter did not fay, ' be per- fect •,' nor did he fay, * do nothing :' but he faid. Repent and be baptized in the name of the Lord Jefus for the remif- Jton of fins. So again, a few days after. Repent and
he converted^ that your fins may he blotted out. And when the trembling jailer put the queftion to the apoftle Paul, What jh all I do to bejaved ? his anfwer was, Believe on the Lord J ejus Chriji^ and thou fkalt'be faved. To fay, there- fore, that there is 'nothing* to be done in order to falva- tion, and fo no" diredions to be given to fmners, is di- redly contrary to the holy fcriptures.
Mr. Sande?nan's Icheme, in a few words, is this : Thac we* are to give mflrudion to the unregenerare, but no exhortation at all. We ars to hold up the truth to their . view, with its evidence, that it may firike their minds, give them hope, and beget love. For regeneration is wrought by light, and is the efFed and fruit of faith. But no call, no invitation, no diredion, no exhoirtation is to be given •, becaufe no volition is to take place be- /- fore juflification. For the/fingle belief of the fimpic truth, in which fimple belief no volition is implied, is the only thing implied in that faith by which wc*«re juftified. But no means can be proper to be ulcd fQr tne produdi-
o»
C Co ) Sect. I\
on of this faith, but merely hoWing up the fivnpjk t^'uth^J^ with its evidence to view. This, therefore, is the "vi^hblc the preacher has to do. And the truth, ai. fobh iii kaown, gi^es hope, and fo begets love to itfclf., juft as the news of a large importation of corn, in an ifland perifhing with famine, as it Ipre/ids thro* the ifland, gains credit, gives hope of relief, and begets love to that which is to relieve them. And all Godlinefs confifts \r^ love to that which relieves us.- --This is Mr. Saride- man's fcheme.---N. B. (i.J he has the fame notion of total depravity and regeneration^ with Mr. M. vii| That the carnal heart is at enmity only againft that chara<fler of God, which is exhibited in the law : but as to that charadler, which is revealed in the gofpel, th^ carnal, unregeneratc heart is difpofed to lov« it, as foeri as known. Juft as the news of the importation of cl)rn, in fach a farhifhed ifland, will be agreeable to every inhabitant, who hears it, and underftands it^' (I.) In both Mr. Sandeman\ and Mr. Matber*% fcheme,' we need no new principle of grace ^ in order to love God, any more than the famiQied inhabitants of the ifland, needed new ftomachs, in order to love bread. And therefore (3.) the regenerating, fanftifying, influences of the holy Spirit, ©n both fchemes, are ablolutely ncedlcfs. For, (4. ) as we are not to be reconciled to that charader of God, againft which we arc at enmity, but only to a character, which is fo agreeable to our hearts, in ournatural ftate, that it will beget love to itfelf, as fobn as known, on which account we need n^ new principle of grace, in order to love it \ fo, for the fame reafon, the regenerating, fan(^ify in g influences of the Spirit, are ncedlefs. Even as it was with Jacobs when he went to Padanaram, to get a wife ; tha (late of his mind being fuch by nature, that he would love Rachel^ as foon as feen, he therefore needed no fuper- natural influence to difpofe his heart to love her. (^.) On both fchemes the finner is pardoned before repen- tance. For he believes, firft j then he is juftified j and
thcrt
^StcT. I^. ( 6i )
then he hopes ♦, and then he is regenerated, and loves i and then he repents. But to return,
2. From what has been faid, we may alfd fee, that Mr. Mather is equally miftakcn, in' infinuating, thic ^ririners may comply wich the exhortations and dire<fti- 'bns of God 10 finners, and yet be entitled to no pro- 'inire. For God has, as we have feen, in the moft plaia and exprefs tnanncr, annexed promifcs CO his exhortati- ons and di'rcdions. Our author fays, * The abfolutc * authority of God, is not luch a limited thing, that he ^ can lay no commands upon hrs creatures, without "" adding a promife to the performance.' But the c,reed of even all the anciest patriarchs, fhort as it vyas, had this for one article, thAt God was Are'uaa'rhr cf thoTc wb9 diligently feek bim. Heb. ii. 5, 6. And under the 'Jewifhdirpenfation, God afHrms, -that He never Jaiito the hotife $f Jacobs feek 'setnyf0[ce in vain, \Wu 45. ^9. AnH ■^^hen the Son of God appears in ficfh, he Tpeaks plainer •ftiii, Jjk^ and it Jhall given yoli \ ftek, dhd ye jIo^U find ^ 'knccky and it /ball he ofened. And to fix and fettl- us for- ever in the belief of this point, he goes on fo reafok ihus. Or what man is there of ysu^whcr.: if his f on ajk bread^wiil he give bim a (lone ? Or if he c>jkafiJh,voillhegive him afcr- 'fent ? If ye then being evil, know how to give good gifts to xymr children, ho'^'f much more (hall your. Father who is in ■heaven^ give good things to them that afk him .?---'To them that afk him'--- be they who they will of all th?' humari race. For, the gofpel is by dii^inc order, to be preached to ^1/fry creature, An6 whofoever will let him come ; ,and he that' cometh fhallin no wife he call eut. — The war- rant to come to the throne of grace, is founded in th^c blood of the Son of God : for he has opened a wdy,ij}ta the holieft of all, hy Ins oivn blood. And the invitatit^n^ of the gofpel are given to all, without exception. Go .J ye into the high -ways ^ and as many as ye find, bid to the mar- 1 riage. Any finner, thcretore, on this fide hell, has a jgood warrant t© come to the throne of grace, to confeft his fins to God, and to afk forgivcnefs in the nam« of
I Chrift.
( ei ) Sect. IV»
Chrifl. And no finner, who hath done fo/in the manner in which G©d has direfted, ever went away from the thr«nc of grace unpardoned: but it has always happened to him, AS it did to the prodigal Ton, ivbtn he wms yet afar cff^ bis father faw hwiy a'ndhad csvipajion on hinit and ran^ and fell qh his neck^ and kijpd him. Of the truth ©f this, we have the fame evideoce, as we have, that Jcfiis is the MclTiah. For he hath faid, that every one that asketb^ re^ ceivetb. Therefore,
3. From what has been faid on this fubjed, we may learn, that thefe words of Mr. Stoddard^ before quoted, are ftri(fl:ly true. Spealcing ©f the lanregenerate fmner, he fays, ' they do not the thing that God commands : there is no obedience to God in what they do : they don't attend the will of God.' * For if they did attend God's direflions, and obey the divine exhortations, and esky sind/eeky and knocks as they arc commanded, they would obtain. The only reafon their prayers are not anfwered, the only reafon they asky and receive not, is, hecaufe they ask amifs, i. e. becaufe they afk not as God dircds them, but in a manner contrary to his diredlions.
Sa
* * Men In their nstural cocelltion are guilry cf a world of fin.-*
* Their very religien is iniquity. Ifa. i. 5.— They pray for hoH-
* nels, but oppofe ii. [oh. 5.52 Tbtf have not the io've of God in
* thtm. They praiie God becaufe of his excelleocy, but they don't
* believe him to be fuch an one ; it is a burden to them that they fuf-
* pe£l it, ard they wifh he were not fuch an one. They wilh God
* did not iee their hearts, and had not poiver to avenge him-
* ie!f. There is nothing bat hypocrify in all they do. Theycon- ' ith their fing, and bewdil iheir iniquities, but th::y have no God-
* ly forrow. They put op earoeft retjuefts for holinefs, but don't
* fmccrely defire it. They ftrivc againft fin, af>d all the while ar«
* cheriftiing of it. They have pangs of fifredion, but no love.
* They have fome affeftion to faintt, bui hate real holinefs. They ' are zealous :=;gainft (ome fins, but hate none. They are driving
* for falviiion, but refufc the offers of it. Sometimes God tries
* them, by convincing them of the great danger of iheir damnation,'
* and they (hew a dreedtul wicked, rebellious fpirit, that they are
* feared to fee thcmfelves. There is agreat deal of the fpirit of ihf
* devil in them.' Sioddatd's J^aturi of (enverfiin. p. 96, 97, 98.
SicT. IV. ( ^3 )
So again, the enJy reafon they feek, and do not find, is» bccaufe they feck amifs. i. e. as Mr. M. exprefles if, ' aim ac what can never be accomplifhed, even to eftablifh their own righteoufnefs,* and will not fuhmit them/elves to the right eoujnefs $f Gcd. For Jba that coveretb bis Cms /hall not proffer ; hut whojo confejjitk and forfaketk ihem^ (hall have mercy, ^^ And, thcretore,
4. The true reafon and the only reafon, that the do- ings of the unrcgenerate do not entitle them to theblef- fings promifed in the g^fpel, is, bccaufc in all they do, there is no one afl of compliance with God's diredlions, - For if it is true, that vohajo confejfctb and forjaketh his fins. Jhall have mercy -, then it is equally true, that he, who hath not found nr.crcy, never did confefs and forfake his fins, according to the divine dirtdion. If it be true, thac every $ne that askelh, recei'yeth \ then it is equally true, that the unpardoned finner never did a(k pardsn at the hands of God, in the fenfe of the text. For t« fay, thac I have cenfejfed andforfaken myfms^ I have asked pardon in the name sf Chrift^ according to the divine direSlion \ yet I have found no mtrcy^ God hath not forgiven r,je^ 15, if wc may ufe the language of infpiracion, to make Gffdaliar^ Therefore,
To fay, that the unregeneratc, in their endeavours,.
da
* Great paUs have been takeo to mifreprefent and blacken this poiit. It h«th been faid, that we affiimy that the uoregenerate are noi required xo fttk, or ftrvve^ or pray. Whereas, in trucn, we affirm*. That the unregenerate are required to feek^ and ftrive, and pray : But then^ we add, chat * they do not the thing that God comin«cds.*>-^ The qucrtioni therefore, is not, whether God requires the unregene- rate io feek, and firi'vi, and pray : £ut the only aueAion is, whether they • CIO ihc thing that G^d commarids.' This is the p^int in, difpute. St. Paul has declared for cur Gde of the quslUon, in &» ftrong terms as ever wc uftd, in Rom. 8. 7, 8. Tht carnal mind is net jubjeS to the lanv of God ^ neither indeed can bt.--^ And dare aa^f r Cjiriitian allow himrelf>/to hate, and to blacken a doctrine taught /
by an inlpircd apoftle ? Or is the dodlrine fo odious to any, thai /
they will not believe, that ^c did liH iMvh it, however ftron^ly his / words fxprefs ij f
( ^4 ) S^^Tv-lV^
do the things that God commands them to do, and that> yet there is no promile to their doings, is exprelsly ^Ot] contradi(5i: the word ef God. For he never /aid ig tbe^ houje §j Jaceh^ feek ye my face in 'vaiyi. — And, therefore.
The queftion between Mr. M. and us is not, whc*» ther Gad has required the unregcncrate, to ask, andfeekts and knock, and Jirivc^ and Uhour, It is granted, that he, has. And it is afFirmcd, that G«d has promifed the bJefllngs of the gofpcl, to a compliance with thefe di-; redions, in God's fcnfe of them. But it is alfo proved j^^ from Mr. M*s own words, that the uil regenerate, * aSj fuch ' toufe Mr. Stoddard's wordi, ' do not attend the will of G©d : do not the thing that he commands ;* bc«. caufcas Mr. M. fays, ' There is no prcmitcoi falvati--, on to their endeaveurs,' Whereas God promi/es /alva*^, iion, to ihofi wkfi compk with his dire^ions. ,
Now, therefore, let Mr. M. either ukc fides with the- '^rw/W;<j»;,.and fay, that there are promifes to the doings of tke unregenerate : ©r let him join with Mr. StQddardy andi_ fay, that ' they do not the thing that God commands r there \% no obedience to G©d in what they do ; they' dont attend the will pf God.'— Or let hirn openly, and, plainly declare, ' that God has direil:ed Tinners what t©
* do, that they may be faved ; but it is not beft that *. finners fhouid be arged to follow thofc diredions,
* which God has given them, which if they do fol-
* low, they furely will bcfaved. And that, therefore,
* -he is determined, to dired them, to do, as they do\; 'altho' there is no promife to their doings. Yea, al-\ * 'tho' it IS certain bciore hand, that they nev$r will.
* acccmplijh the thitig tJbey^iim at,*
A Miniftcr of Chrift is lent to preach the gofpel taj the Indians, and,
^eftion I, Is it not the duty of the liidians to af- fcmble, and hear him ?
■ Anf^er, Yes, it is their duty to afTemble, to hear the; gofpel |i)reached. If the God of nature fpeaks to men,': men ou£hc to hear.— But,
Sect. IV. ( % )
Q^ 2. Is it not their duty to come to hear ii&ul>
good and honcft hearts, the firft time they come ?
A. Yes, it is as really their duty to come and hear with good and honeft hearts the firfttimc, as it is at any fuc- ceeding time. For it is as really the duty of Pagans tp be well difpttfed toward the true God, who made them, and ready to hearken to his voice, as it is the duty of ajiy ot. the human kind. Rom, i. 20, 21, 28.
Q, 5. But if they have aJl of themypapan hearts, fhall they come and hear with their pagan hearts, in a pagan manner, rather than not come an«i hear at all ?
A. If they come with pagan hearts, in a pagan man- ner, they fin greatly. If they refufe to come, their fm is greater. If they come with pagan hearts, in a pagan manner, they are in great danger of turning a deaf ear to the gofpel, to their own deftru(5lion. But if they re- fufe to come «»^all, their perdition is certain. So then it is for their intercft to come with pagan hearts, in a pagan manner, rather than not to come at all. Rom. IX). 14.
Q^ 4. Is the miiHonary authorized by the cemmiflioix of Chrift to baptize thefe Pagans, as well as preach the gofpel to them ?
A. The commifTion of Chrift authorizes kim to preach to them, while Pagans ; but not to baptize them until, they become believers. Mark 16. 15, x6.
CK 5. Suppefe two Indians, in otker refpe(^s equ-al, one has heard the gofpel twenty years, the other never heard of it, both die Pagans in heart, which will be mod miferable after death I
A. He that hath heard the gofpel. For he that knows his mailer's will, and docs it not, Ihall be beaten with many ftripes. Luk. 12. 47, 48.
Q^ 6. If f©, why is not a birth and education in the heathen world to be preferred ?
A. In a land of gofpel light there is fomc hope of fal- yation from eternal mifery : In Pagan darknefs there i^
( 66 ) Sect. TV.
no hope at all. Luk. lo. lo, i r, 12. Ad. 4. 12. Eph. 2. II, 12.
Q^ 7. Is there then greater probability of the conver- fion of fome Tinners than of others ?
A. Acfftrding to the rule by which mankind judge of likelihood, viz. That like things have been went to take place in like circumflanccs, it is more likely that fome Tinners will be converted than others. Thus, more were converted am^ng the pofterity of Abraham, from his day to the day of Chrifi, than in any other nation in the world, thro' that period. So more were converted a- mong thole who attended the .miniftry of John bap tift, of Jefus Chrifi, and of his apoftles, than among thofe who never heard them. So there is more hope of the converfion of the children of godly parents, who are in a pious manner devoted to God in baptifnn, and who are brought up in the nurture and admonitien of iheLord ; than there is of the converfion of the children of ungodly parents, who are brought to baptiim merely to be in the fafhion, and who are brought up according to the courffr of this world, in the fervice of diveric lufts and pleafures, to lire in malice and tnvy, hateful and hating on« ano- ther. And lo it is more likely that they will be con- verted, who live under an orthodox, pious, faithful mi- nifter, and under the watch and care of a church, whofe members walk, with God, and the light of whefe holy examples fhines all around them ; than they, who live under an unfeund, ungodly, unfaithful minilhr, and ia the company of carnal and loofc profefTors, who join to hate and to blacken the true dodlrines of the gofpel, and. td ridicule a life of ftri(5l piety. And fo it is more likely that they, who are under deep and genuine legal convic- tion will be cofiverted, than they who are quite fecureia fin ; and more likely that awakened finners, who forfakc bad company, and every external vicious pradlice, and fpend much time in reading God's word, in hearing good preachijug, in meditation, in fecret prayer, and withal tcafefs their faults to thofe they have ill-ufcd, and make ■' " ' ' reditutioa.
Sect. IV. ( ^^ )
reftitution to thofe they have injured. --More likely, I fay, that awakened firincrs will be converted, who take this courfe, altho' moved thereto merely by legal terrors, and fclf-righceous hope, being ftill dead in fm, contrary to God afid to all good in the inmoft ternper of their hearts. --More likely, I ray--than if they, with Cainy fled from the prefence ot the Lord, and ran to taverns, and to frolicks, and gave up themfelves to drinking and de- bauchery, on purpofe to (tifle their convidlons and drown the clamours ol their confeiences — ^^In a word, there ig no doubt, but that there is much more, even an hundred, or a thoufand times more likelihood, that fome finncrs will be converted than others. Yet ftill it remains true, as it is written. Mat. 19^ 30. But many that are firjl^^ali he laji \ and, the lajl^ffoall befirft. See alfo Luk. i^, 29, 30. Thus Cain was the cidctl child of Adam, but he was left, while Abel was caken. And thus the Jews were G«d's peculiar people, but they were caft off •, while the Gentiles were called. And thus JudaSy one of Chrift's own family, is loft \, while a perfecuting ^auU brought up among the Pharifees, is faved. That ns fufJj might glory in the prefence of God. i. Cor. 1. 26 — 31.
Q^ 8. Is there really any hope at all, in the finner's cafe, chat he will be converted and faved, but what re- lults merely from the fovercign grace of God ?
A. The fame lovereign grace, which palled by the fallen angels and provided a Redeemer for fallen man, even tlie Son of God to die in our ftead, muft as freely give us a Sanflifier, or we perifh. The fame fovcreign grace that appoints our lot in a land of light, that pre- vents us with the external means of grace, that begins the work of convi(5lion, that drives the reluctant finner to an external reformation an^i to a clofe attention to e- tcrnal things by legal terrors, even the fame fofvercign grace mcft carry on convi<ftion till it is deep ana thoro', and give repentance unto lile, or the work will never be done. For the finner, left to himfelf, will catch hold of fojnc falfc hope, or go back to fccurity 5 and fo Anally,
if
( 68 ^) Sect. IV.
U left to himfelf", will infallibly perifh.^ — And he dcferves to be left to himfelf. He is under the curfe of the righ- teous law of God, and may be juftly given up to ruin. There is nothing but the fovcrcign grace of God to pre- vent it. And fo there is really no hope in his cafe, but v^hatat bottom rcfults merely from the fovcreign grace of Gad. Rom. 1 1. 5, 6, 7. Eph. 2. i — 5. Tit. 3. 3, 4, g,
Q^ ^. Is it for the advantage of the finner, jn this ftate, to tell him, tkat God requires him to do as he dees, io that in doing as he does, he does what God requires ?
A. No : This is not to tell him the truth, nor would this tend to promote his good, but his hurt ; even to fettle him down on his own righteoufenefs, while dead iri fin, as has been before fhown.— Rather, when an awaken- ed finner has been in his clofct two or three hours, me- ditating, crying and praying, in great anguifh, driven oh by the fears of hell and felf- righteous hopes ; yet ftill wholly impenitent, fo that if there was no hell, hfe would never make another prayer, or (bed another tear for his fins, but rather go back to them with pleafurc ; wheA hc.rifes from his knees, I v/ould have his confcience erf out againft him, in fuch language as this, ' Oh, thoi
* wngodly, impenitent, guilty wretch ! thou haft, done *'tiothing all this while, as it ought to be done. Thj^
• heart is flill a heart of (lone, wholly oppofite to God *' knd to all good. This is thy proper chara6ler ; ancj therefore the wrath of God ftili abideth on thee.*---Foi:* this is the very truth.
CX 10. What diredlioni then ought to be given to fuch a finncr ? And what ought we to fay to him ?
A. Say all the things that God has faid. Hojd up the jjerfcifl law of God clofe to his confciencc, to fbew hinil 'his duty and his fin : for the law is the fchool- mailer ^hich God has appointed to bring us to Chrift. Hold Up the gofpel way of falvation,with all its evidence to his ironfcicnce, that he may underfland and believe it ; fpr faith Cometh by hearing. And let the whole tenor ofall ©Brdifcourfe, to the finner, be, to explain, and to enforce
thg
Sect.IV.. ( ^9 )
the exhortation of J9hn bapcift;, of Jefus Chrifl-, aBd of his apoflles, in thofe remarkable words. Repent and BELii^y^ jTHE GOSPEL. This will tend to increale ge- nuine <?onviclion of all. fin and guilt, and to prevent de- lufive a«d farlfe hopes, and to fliut him' up to the taith.
Wc are to dwtll largely on the being and perfedions of Godj and pur original obligations to him, who is by- nature God, and ©ur Creator. We are particularly to explain the nature and reafonablencfs of the divine law, and to anfwcr the fmncr's objections againft it. We are to exhibit to his view the fin which he (lands charged with in the divine law, and the curie he is under k)r ir, and the only way of obtaining pardon thro' the blood of Chrift. In a word, we are to open to his view the whole plan of the gofpel, the ininite riches of God's grace, the nature and lufficiency of Chrid's atonement, the readi- nefs of God to forgive repenting finners who come to him in the name of Chrift, the calls and invitations of the gofpel, the dreadfulncis of eternal mifery in the lake of fire and brimftone ; the glory and blefTtdnefs of the heavenly ftaie, the fhortriels and uncertainty of time, tk« worth of his foul^ the dangers which attend h^m from the werld, the fl-^fli and the devil, the inexcufable guilt of final impenitence, the aggravated punifhment ©f gofpel iinners, &:c. &c. Sec. And fo bring into the view of his confcicnc^ every argument and motive to repent and to return to God thro' Jefus Chrift.
Juft as ^ny plain man of common fenfe would dp^^ who was fent after a run-away fon, who had rifen againfl: bis father, and made an attempt on his life, and then riia off; for which his father had difmheritcd him, and was determined he fhould be difinherited for ever, unlefs he would return, and before the whole family, on hiskseeF^ confefs his fault, and cake the whole blame to hinifclf, and juftify '.^8 father's rclencments, and freely ®wn and acknowledge that it was good enough for him to be cad off by hi^ father, and no blemifli but a beauty in hischa- rader to difinhcrit fuch a fon : An^ in this view, afic
K for^iv^ncls,
( 70 ) Sect. IV.
forgivencfs, as of mere free grace. Common fenfc wouW teach fuck a man, in all he faid, to this rebellious, run- away fsn, to vindicate his father's charadler and condu^^ and to prove t© him that all the blame was in hins, and that it was his duty and intercd, without the lead hefita* tion, or one objedion, on the firft iivixation, to do as did the prodigal in the parable, when he came f him- iclf, viz. yfrife und go to bis father. And !• long as the run-away Ton fhould refufe to do this, common fenfe would teach any plain man to confidcr him as impcnitenty apd to look upon all his tears and cries as felfifh and hy- pocritical.— But (heuld the runaway Ton not ©nly refufe t© return, but begin, in his own jullification, to plead, and fay, ' My father's character, and my father's go-
* vcrnment, are not objedls of love. H« hasdifinherited
* me. To love him would be the fame thing as to love ' to be difinherited ; whick would be to love my own
* difgrace and poverty 5 which would be to love my •wn.
* mifery ; which is iaipofTible. To fay, that this con-
* dud of his is not a blemifh, but a beauty in his cha-
* rafter, would be a fin : For I ought to love myfelf
* and to (land for my honor, and for my right. Such a
* fubmiflion he fliall never have from mc. ' However, if
* he will receive me to favour, and reftore me to the in-
* heritance, impenitent as I am, I will forgive what is
* pad, and be reconciled for the future.* Common fcnfc would declare fuch a Ion, not only impenitent, but ob- fl:inatcly impenitent, and intollcrjibly haughty. And, in this view, any plain man would tell him, in the moft peremptory language, that there was n« hope in his cafe, unlcfs he would humble himfelf, and come t© a deep and found repentance. Thus John baptift, Jcfus Chriil and his apoftics called finners to repentance ; and never once gave, impenitent finners, as fuch, the lead ground to hope for pardon, but exprelsly faid, Except ye repent^ ye (tdail all peri(h. And to the true penitent, they gave no ground to hope for pardon, on the foot of his own righ- ieoufncfs, for it was a iculed point, that without fhid*
ding tf ikod there is n9 remij^on. And, indeed, that re^ pentance is not genuine, in vvhiek we do not, frono the heart, give up every fclf-jufliiying plea, take all the blame. -to ourfclves, and accept . the punilhment of our iniquity, with a difpofition to look only to free grace thro' Jefus Chrift, for that pardon and falvation which the gefpel •ffers.
N. B. In this plan of dealing with an awakened fin- «er, two things are taken for granted, viz. (i.) That total depr-avity and moral ajency are confidenr. And (2.) That repentance unto life is confiilently, both, the Tinner's du- ty, antl God's gift. Ez«k. 18. 31. and chap, ^6, 26,. Aft. 2. 3S. A£l. 5. 19, AA. 5. 1 1.
Obje^ion, The run-away Ton, in the fimilitude, is a moral agent with refpeil to all the duties required of him by his father ; and fo is wholly to blame for hii difafr fe^ion to his father, and may be eonfidered and treated accordingly : but the unregenerate finner is not a moral agent, with relpet^t to that love to God, which is requir- ed in the law, or to that faith and repentance, which are called for in the gofpcl. That is, he cannot love God^ believe, or repent. And therefore he cannot be eonfi- dered, as being wholly to blame for his .diiaffe^ion to- wards God, and for his unbelief and impenitence, or treated accordingly. For • to love God as txhifeited in the la\y, is the fame thing as to love his own mifery.* And to believe in Chrift and repent before he has had * a difcovery of Chrift,' is as impoUible as it is to love an ©bjeft ©f which we have no idea. To exhort the un- regenerate finner, therefore, as we would exhort fuch % run-away fon, is abfurd and inconfiftcnt. p. 4?., 43.
Anfiv, It is true, that, in thus dealing with the awa- kened (inner, we confider him, while unregenerate, as a moral agent, pofTelTed of every qualification gflential to moral agency. For we think that unregeneracy confills, not in being deftitute of any of thofe natural faculties which are efiential to moral agency, but only in b«ing deftitute of a heart to do our duty, and in having aa
heart
t 7* ) •Sik:TViV-
heart ©ppofite " thereto. ■ Job. 3. 6. Rom. 8.7V Bbt want ot inclination End idifincilfiation to that duty whi^ God rrq^jircs of us, ififtead ef icfiening. biaint, is ihii't for -which wc arc blamt- worthy. Ltk. i^.' f ^.- Wc 'confider the unregenerat* finner, therefore, with fefpeA ^o love f© God, and faith in Chrift, and with refpcct td all duties required in law and g«)^pel, as a rndral agent-, to whom the commands of the tne, and the e^hbrtatioHS of the other may, with propriety, bt given •, andMiVho ii wholly to blame in not obeying the one, and in fibt com- plying with the other. And ail xre (hall, at prefeRt, Uy^ in anfwcr te the ©fejcflion, is, that if the unfrgenera'te finner is not a moral agent, with refpeft to ttie divine law, then he does not deierve the curfe of it, for not continuing in all thinp : Which to fay, is td cOrkradi^, •Gal. 3. 16. And if He is not a moral agent, with re- fpc€l to th^ gofpel, the external revelation ©f it being , enjoyed, then he is not to blame for impenitence and un* belief, nor does he deferve any punifhment for- theft crimes : Which to fay, is to c^ntradidl, Mat. ii; 20— » 24. Luk. 10 J — 12. Joh. 3. 18, 19. Jeh. iG, 9. Ih "Sl word, if the unrcgcnerate finner is not a moral agent "with refpedl to law and gofpcl, then the old and nevr t^flamenr, which confider and treat him as fuch, are not from God. To fay, therefore, he is not a moral a^entf^ is, in efFsiSl, to give up divine revelation. That is, t^ fay, that the unrcj^enrraie finner is not wholly to blanyi, j in n»t loving God with all his heart, and his neighbour as himfeif ; -and that the unregcnerare finner, who livies lender tlie light of the gbfpel, is not wholly to blame i'©r impenitence and unbelief, is to deny the 5rfl: principles ©f the fcriptu'rc fehemc of religion, and, in tffedi, to givie up the whole of ir. And to give up the bible, rather than to take that blame to curfelves, which belongs t6 us, is the very clTence of infidelity, and that which con- ftitutes it fo great a crime. Joh. 3. 19, 20.— "See PiC^ fident Edwards Qn freedom of willy part 3. Ic^. iv.
SECTION
S/ctV T;- ( 73 )
SECTION V.
Gal. ill. lo. For as many as are ef the works of the law, are tinder the curfe : For it is written^ Curfed is every one that continueth mt in nil things "j^hich are written in the hook of the law to do them.
Impenitent^ (elf- righteous, chr i fiefs /inner s are under the curfe of the law of Gsd : But this is inconfifient with their being i'A c$venant with God, in good ftanding^ in his fight ^ by any Wirks which they do^ while fuck. ^
WE will premife a few things, and then particularly explain and prove the ab®vc propofition, and flicw the inconfiftence between the covenant of works, an«l Mr. M's external covenant, con fidered as ccinditional.
1. God the Creator, and moral Governor of the world, did originally defcrve fupreme love, and univcrfal, perfcdt obedience from his creature aian. This was implied in that law given to Adam, In the day thou eatejl tbere^f, thou
fljalt furely die,
2. Ged is in himfelf as amiable now, as he was before the fall of man •, as worthy to be loved, honored and o- beyed *, for he is the fame now, that he was then. There is no alteration in his nature, and he has done nothing to forfeit his charadler ; if, therefore, before the fail he was worthy of love, he is equally worthy fince. T« fay, that there was originally any blemifh in the divine Cka- rafler ; or to fay, that he has brought any blemifh upon himfelf, in any inftance of his condu(fl, {I'^Q^ the Jbegin- ning of the world, is to deny his divinity. It is to fay, that he is wot by nature God ; He is nor, and never was an abfolutely perfedl being. A denial of the divimty of Chrift is the foundation of the Arian herefy. But we raufl deny the divinity of God the Father, we muft de- ny the divinity of the Godhead itfclf, or we can never juftify the leaft degree of difi^fFection toward the Deity in our hearts : but mufl: take the whole blame to our- felvcs. F©r.if God is in himfdf the fame infinitely a-
' ' ~ miable
f: 74 ^ - SzcT. V.
miable Being,' he has been from everlafting, and if all his condud has been hke himfelf, perfeft in beauty, without a blemifh •, if we do not love him with all our hearts, the \ih6le (auk muft be in ourfclves, and not at all in him. ---And on the other hand, if God has, in any inftance, done amifs, not conduced in that perte<!t, in that amiable and glorious manner, which became? him, who is by nature God •, it mud be owned, that we have juft caufe t© love him Icfs, and in (pme degree, at Jcaft, to did ke him ; and our condu(5l in fo doing may be vindicated. Nor can God bejuft when he fpeakerh, ©r clear when he judgeih, if he looks upon us and treats us, as being wholly to blame, in n<>t loving him with all our hearts. But if the blame is not wholly in us, it is partly in him. And if there is the lead blemilh in his charafler, or condudl, then he is not fo perfect as he might be ; he is not abfolutcly perfedt. That is, he is not God.— Therefore,
3. The denial of the divinity of the one only, true, and JivingGod, is the only foundation on which, confiftintly, fallen man can be juftified more ©r lefs, in not perfefbly conforming to the divine law. For, if it is granted, that the divine Charader was originally, abfolutely perfeftj, and that the whole of his condu(ft towards us from the beginning of the world has been jibfolutely prrfed too, then every thing in God, and belonging to God, con- fpircs t© render kim a perfedly amiable, and lovely Bc- iBg, and to oblige us to love him with all our hearts, and to render us criminal and without exeufcin the leaft negled, or defeat. Nor can theie be any cxcufe invent- ed but what muft ifTue in a denial of his divinity. For if the fault is not wholly in us, it is partly in him : and if partly in him, then he is not abfolutely perfe^ j i, c. he is not God. ---And to fiiy, thar^ by the fall, man cca- fcd to be a meral agent, is, by fair conftrudion, fubver- feve of the whole of divine revelation. For,
4. It is a didtaic of common fenfe, that we do not fiecd a furety to pay a debt for us, which we ourfelves
Sect. V. { 75 )
do not owe. And, therefore, if the divine law was not bindfng on fa!!en man, antecedeRt to the confidcration bfChriftV undertaking to anfwer the demands of the law in our ftead, then there was no need that he fhould have undertaken to anlwer the demands of the law in •ur (Uad. For there was no need, that oiir iurety fhould pay a debt f«r us, that we ourlclves did not ©we, and never could have owed had he never undertaken in Cur bffhaff. An aionenaent might have been needed tor Adam's firft offence ; but if Adam and all his race, on theapoftafy, ceafed to be moral agents, ^(o ceafcd to be bound by the moral law to perpetual, perfedl obedience, as Mr. M. maintains ; (p. ^o) there was no need of an atonement for xht many offences, which have taken place fj nee the fall : for thefc many offences are not 7?«j ; fer where there is no law, there is no iranfgreffion. And Jin is not imputed, where there is no Uw, Anil thus, if we give up the law, we muft give up the gofpel too ; and, to be confidcRf, become infidels complete. But,
5. If God the creator, and moral governor of the world, was originally an abfolutely perfe(5t Being ; and if he deferved the fupreme love and the perfect obedience of his creature man before the fall, and if he deferves the fame fince'the fall ; and, if we, retaining our origi- nal natural faculties, by which, before the fall, man was a moral agent, remain the fame (lill ; then may we con- liftently believe the bible to be the word of God. F«r> on thelc hypothefes, the divine law may be vindicated, which, relative to fallen man, and that confidered as un- degenerate and Chrifticfs, fays, Curfed ii every' one that continueth not in all things written in the hook of the law tcf do them. And if this law was worthy of God, thca' it might be worthy of God to appoint his Son to be made d curje, to redeem us from the curfe sf the law. — But of this 1 have Ipokea particularly heretofore ; § aiid fo need nT enlarge. Thrreff-ire, We
§ U£af on tbt ISuture aua {jo.') of tOt Goipti. 6ttt. Hi. and IV. 1o which cffijr I am couHrained fo freq^iecily lo refer ihe readsr.ie ordef 19 avgid ic-publi(hiiJg fhings which 1 have alicad/ wriacn ift liiai book.
C yG ) SrcT. .V.
Wc proceed to explain and prove the propofui^a before laid down, viz. That impenitent^ [tlf -righteous ^ Chrijllefsjinners are under the curk of the law of Qod \ huk ihis is inconfijlcnt with their being i)^ covc/mnt with God^ in good (I (Finding in his fight. F§r as many as are of the works' of the law are under the curfe^ &c. And,
1. ^"j fin is meant, 'any want of confermiry unto, or tranfgrefTion of the law of God."---TKi$ definiti©i\ of (id, which is given by the ^ffemhly of Divines at fVelt- mn/lcr, is taken out of thofe two texcs, i John 3. 4. ^n is a tranjgreffion of the law. Gal. 3. i«. Curfed if^ every one^ that continueth not in all things^ &c. ,j
2. By the law \% meant, God's holy law, which r^j. quires holinefs and nothing but holine(s. For if the lavyt, of God required y?;^, iktnjin would be not only *a tranf* grefTion of, * but alfo ' a conformity unto ' the law of. God. An abfurdiry cfTential to Mr. M's fcheme. A9. abfurdity. his fcheme can no fooaer get rid of, than tbi\ Ethiopian can change hiifkin. ^
The holinefs required in the divine law is fummed up. in love. * Th« fum of the ten commandments is, thou-
• fhalt love the Lord thy God with all thy heart, &c..'
• and thy neighbour as thylelf. So we v/ere taught by our catechifm, when we were children. Nor am I able to exprefs my fentiments with more plainnefs and pre- cifion on the iubjecfl, than was done in my former piece. p. 25, 26. ' The law of Mofes, which was the rule of
• duty in the covenant into which the Ifraelites enter-
• ed, required nothing but holinefs. That covenant
• which was externally exhibited, and externally cnter-t.
• ed into, was fo far from being a gracclefs covenant, *
• that it required nothing but true grace and real holi-
• nefs ; nothing but love^ with all its various exercife$
• and fruits, in heart and life ; love to God and man \ of
• this we are exprefsly afTurcd by One who came from ' God, and infallibly underftood the nature of that dif-
• pcnfation. Mat. 22. 36-— 40. Majier^ which is the great
• commandment of the law?^ Said a Fharifee to our Savi-
S£CT. v;* ( n )
' our referring to \\\t law of iMofes. Jrfus. faidtt^to htni^. ' thoti (halt love the Lord thy God with a'li'ky heart, ..: •.
* ihi^ is the fir ft and great commandment j . and' the j.ccpJ ts
* like unto it y thou (halt loxe thy neighbour as th\je J . 1 iius,
* he had anfwered che Phiiniet'*s q idlion. Bj^ he
* proceeded to add anothsr fciitiiTiehi, wku h ovcrtr.r w
* the Pharilaic fchemc by the rooi? On tkfeiwo ccm-
* mands hang aV. the la'u) and the proph:ts : tor it the la^
* obliged the Jew to periurm every dmy in a h ly man^" ' ner, out ot love ; and rrquirtd no (;ih. r kmd ot obe-
* die nee but this ; W ali the law and 'tke prophets rung &Jt
* thefe two commands \ fo th.it radically lovV'w'.^s, all ; »o
* that this holy love -^.is'the fu'filing of ihe' la'':, 1^ ni*
* 13. S, 10 •, I hen the Pharilets who wcr^ cuprely dci- ' titute of this, were eqully deflitute of that kind of ' religion required in theiVIuiaic law, and f^) theji; fchptpe
* was ^orn upby f he roots. — h is not only a lundamei>taL' ' m.ixm in the icnpLurc fcherne^ of rifligittn,. 'th.ic' lovi
* is the fttlfilling of the luw ^ but it,is' cxprer>ly .affirmed^
* that without love the higheft gifts, ^ A rthe greatef); ^ afttainmehcs, the nrioft e}< pen five deeds, and the mt'Sl ' cruel itifferings are nothing, arid >yill' profit- nothing.* ' The ap^oftle P?.ui car^ries the point fo Ur a^/to (ay, ' Tho' i fpea^ with the tongues of men and avgels^ hnd bavA
* not charity I 1 am as founding brufs, or a- tiiikling cymbal r^
* a« deftitute ot true and real vinue. And tkq'I h.vve. ' thegkfidf-'prophefy^ and'underfiand all myCi^mes^and hav^,
* all knowlHigt- •, aitd iho' Ihaye alljaith.fo that % could r^-
* vi9ve mountains, and' have f-io charity, I am nothing. Ani •r to carry thtf point as high as it can pcfiihly bccarrie'dj
* he adds ; 4nd tho* Ibeftou) all my goods to feed the poer^
* and tho\ . I give my hadj to he burned, and have not cbari' ' (y, it prcfiteth me nothing, '.For in his view charity, or
* love was the lum total of all virtue — ^^Therefore, where
* there is no love, there is no virtue : Not the lead <je-
* gree of confornnity to God*s nature and law.' For the apoflle never dreamt, that ih^tftlf-hve which reigns
'- ifl the hearts of devils, and of wicked men, was any parr
h •i
( y% ) Sject. V»
of i^^t charily in which he mtdc all true virtue to con-
fift. For then it could not have been faid of the vilcft fin- ' |
der, that he balb no chariiy -^ whereas the apoftle fup-'
poles this might be true, of fome eminent jirofcffors,'
•who even gave ail ih€ir gosiis tiffed the p$§r^ and their*
hdies t$ he hurned^ that they had no chanty, Bcfidci, if'
that fcU-Iove is a part ©f what the divine law requires,'
then that which is the principle of all enmity againft the'
Deiry, is matter ot duty : than which, nothing can be'
more abfurd.J — But to proceed, '
J. By a/i^Jncr^ in the propofition, is not meant merely,'
one that has finned, and does fin every day, for this ir
true 0* faints. But by a /j^jr^^r is meant one who is'
Wholly deftitutc of that holincfs whicl^ is required iir
God's law. One who has been hrn only of thejiclh^ and
fo is ovA-^' feJJj : who hath not been ham ofthejpirit, and^^
fo hath 7ibt the fpirit of Chriji, Whole charadter is given'
by the Holy Ghoft^ in Rom. 8, j, 8. "The carnal mind is'*
(nmity agai^ift God ; for it is not fubje^ to the law of God^^
ffdiber indeed can be : So then they that are in the flcfh can-^
fu^l pkafe God, For that the Holy Ghofl: meant to com-^
f rchcnd all. unrcgenerate finncrs^ is evident from the*
next words. Ver. 9. But ye are net in the iefh^ hut in the
fpirit^ if jfhe that the fpirit of God dwell in you. . So then,'
all thufe, in whom, the fpirit of God dwellcth not, are«f«*
thefkfh \ which is the character of every Chriftlefs ^iv^^'"
ncr. For if any man have mt the fpirit of Chrifly be isr
none of his. So that, by a finner is meant, one wh« is'
dcid in 'fin, and an enemy to God, A eharadter, in"
l*iie fight of God, infi.nitely criminal; as is evident frottf
this,
:|; V7'nen if la faid', thau /halt lovf thy rttrghhfur as ihyfelf, this nciA l%i«r jui\ifies the felfifh fpirit of wicked men, nor requires the exercife. q/ a Jike temper wiih reffcft to ihcir neighbour ; but o»ly teaches' us, that as our neighbour's welfare is wotth as much as our owd/ (fa^trii paribus) fo il ought to be £s dear to us, as our own ought to be. Even as it is amocg the angels in heivcn, and &z it muft always be in CfeaJurcs under the perfed governmeni of pure benevolence. For this will be exercifed towards beings, in proportion to tbeir truc^ w.»;sh. Sec Prciident Eniwardt ^ the nature ff true virtue
SicT. y. C 79 )
this, that his law 3ooms pcrfuns of thischara(5l:cr toeter?, nai misery ; which is a punilhment infinitely dreadful. ' ,, • 4. By an impenitenl/fclfrigbieoui finner is meant a fm- ncr, who being really of the charader jufl dated, yerin- ftcad of confelFing and forfaking, is habitually dilpofed to cover hisjins^ znd Jii/ii/y kimjelfin his 'uuitkcdrufs. Even as oar firft parents covered their nakednefs wi.h fig- leaves, and did all they cotsid to hide thcmfelves from Gcd, and faid all they could to judify thcmr&lves. The lafl words which Adam fpakc when called before his Judge, previous to the fentencc pafTcd upon him» were defigned t« cxcufe himfelf, and to lay the blame upon God, who had given him fuch a tempter ; and upon her whojhad tempted him. The words are very remarka- ble. The woman^ zvhicb then gavejl to he with me^ JJjs ^ave me of the tree, und 1 did eat. And yet Mr. M. reprefents Adam, in thefe words, as miking ' a full c^nfclTion of his guilt.' p. 17. And as being fo humbled, *a8 that he was prepared to receive a difcovery of redeeming mer- cy with all his heart.* p. 47. It is a dangerous thing to flatter finners into a good opinion of themfelves. Adam firft covered his nakednefs with fig-leaves, before God came, to call him to an account : for he could not en- dure to fee himfelf. And whenGod came, he ^xi^A^y and hz hid himfelf f rem theprefence of the Lord among ft the trees of the, gcrden : for he could not endure to be feen by God. For^ he that d&th evil batttb the light. And \vhi:n he was for- ced to come forth, and appear before his Judge, he came with guile in his mouth, faying, I was afraid^ bec^ufe I wasn/ihd^ and I hid my f elf , For it was not the naked- nefs of his body, but a guilty confcience, which made him hide himfelf. But he c»uld not bear to own his fin. He dreaded tohave it brought into view : and when clufe- Jy examined and pinched to the very heart, fo that he could not conceal the fad: which he had done ; yet theri he would cunningly put into his conttirion, every cxre- nuating circumdance, that as much as pofTiblc, the blairte might be caft off from himfelf, wherever clf« it imizhfi
( So ) si'cT. y.\
falU Ungrateful wretch ! to blame his kind Creatprfc- and bountiful Benefaclor / ^he wcman, which thcu gav^ t» be with me, 3egave rm of the ireg, and I did eat. No- thing is owned, but merely the external a<5t ; the ba^ in-; tcntion, the proud, wicked, rebellious heart is kept out ©f view : their afplring to be as Gcd^s : their believing; the ferpent's lies before the Godot truth, &c. &q. Bu^. here we have a fpccimen of the true nature ofindpe-l nirence. This difpofition to cover their fin took place iri, our firft parents on their tall, and it has fprea^ tlvro' all their guilty race. And mankind have proceeded fo far, as even to invent new fehemes o\ religion, pot; revealed, in, but contrary to the holy fcripture^, lo cover, their fins' and to jaftify themfs^lves in their wickednefs,. Nor may be ic amils to mention one or two fehemes of this fort,! that we may fee how the charge exhibued in the divine, law againft the finner is evaded, and himfelf freed iftQtiV blame, and juftiRird in his own confcience. Thus, i ^he chargi exhibiced in God*s holy law againfl the fin- ner is, that 4: e fins and dcferves eterti/il dafnnation, for n&P. continuing in all things written in the beck of tie law to do them., — But — ''- the fum ot die ten comM-iindments is, Thou: fhalt love the Lord thy God with all thy hrart— and thy neighbour as thyfcil.' — Fhe Arminian pleads, and lays,
* No man can be obliged to kerp t|iis law. For no maa ' can exercife principles which he has nor. For that
• implies a contradidtion. * But we have loft our power,
* of
^ By s P'incipU of Irv: is w ant, « diifcBAonto Ismi^ cr a hea^t iff io<ve, Ba; »o Uv I h«ve no c^rt to l>vt; G d, atd fheufwie 1 ^m vO\ o- b igcd to love him, is to lay, chat thp a\orc d^p aved 1 am, the lefs lO b'l.meJfcin. Wr wr.o h s no te-art « at '-obof.(i: is ather a?d his mr,^ the, 18,00 this hypc-^h fi^, blaracl. is. Let i;^e parents be ever fo woiihy, if the child has no htati to 1 ve and honor them, he \t free. S V a «i;ftioncft raa-,, who has no heart to p»v his debts, is nee obliged ; an'd a covcrous ' igg^'d, m ho has no he-art to give to ihe poor, is cot 0 U'ld. For, on this nypot^^efis, c4Jr iticlination is our role of du;y, ard not the la-jv o* God. Net what is right ar,*; fi", and, as foch, is required by Go^, the iole M 't.a ch o' {^«* unjverfe.is tnv <^a- fv ; bu' oni that which fuis my own hyca: . S ' Pharash Lid, lVh9 . it the h^d ? 1 Anoiv not tht £,5»-«/, n&r njAtt I chty hit voice. Pharaoh had fto prini iple of lore and cb-^^icnce, and fo he was rot obliged.^ $9 he icU.-^i!$<ii t^e God of ihc licb;ews ifnpuicd it to kin iQi iUk
SrCT. V. r Si )
* of yielding perfeA obedience in Adarn. We cannot
* love God with ail our heart, and cur neighbour as our-
* felves. Wc arc not ro blame for not doing what we
* cannot do. And, therefore, wc arc not to blame, nor
* do we deferve the curje^ for nat continuir,^ in all things
* written in the bo$k of the law to dd them. This law is too
* fevcre tor a talfen world. Chrilt has died for us ; and
* (o the law is abated. And if we do as well as we can,
* we Ihall be favcd. For it would be unjuft for God ta
* require more o^ us than we can do, and then damn us
* for nor doing. '^—Thus they reafon, and thus they bc- Jicvc, and thus their fins are covered even from the fighc of their own confcienccs, and they ftand juftified in them- ((gives.- Again,
The charge exhibited in God's holy law againft the (in- ner is, that he fins ^ and deferves eternal damnation , for mt continuing in itll things written in the hcok of the law to do them. — But ' the fum ol the ten commandments is, Thou fhak
* love the Lord thy God with all thy heart— and thy
* neighbour as thy(e[L*--'ThQJntinGmian pleads, and fays, — -* I'his law is not in force with refptit t© fallen man
* at all : And fo I am not in the leaft to blame for not *^ continuing in all things written in it. For to love that
* charadler of God, which is exhibited in his law, is the
* fame thing as to love my own mifery. But to love my
* own mifery is to take pleafure in pain ; which is an
* exprefs contradi^ion, and in its very nature abfolut#]y
* impofTible ; and even inconfiftent with my continuing
* to exift, as a fenfible being, and a moral agent. And,
* befidcs, it is contrary to the law of God, which requires
* me to love myfelf. That law, therefore, which wai
* given to Adam in innocence, and which obliged him
* to love that character of God, which was exhibited in
* it, is entirely fet afide fince the fall ; and is binding on
* no child of Adam, more or Ids, as a rule of duty.
* For it is not the duty of any one to love that character
* of God, which is exhibited in the moral law. Nay, t ic is now Cncc the fall contrary to the law of God to
C S2 ) Sect. V.
io It. For the Jaw of Gcd requires n$ to love our-
iclves ; but to love that charad:cT of God, which is exhibited in the moral law, is the fame thing, as to J©ve our own milery. And, therefore, inflead of its being a duty, it is a fjn, repugnant to the law ot God, to love that characler of God, which is exhibited in
the moral law ; and lo it ought not to be done.- •
Moreover, no unregeaeratc unbeliever can love that charader of God, which is revealed in the gofpel, be- caufc he doth not know it. For an unknown objcft* cannot be loved. For to lot'e an objcdl of which we- have no idea, is to love nothing, which is a contradic- tion, and in iis own nature abfolutely impoffible.— - Wherefore, before Chrift is difcovered to the foul by the fpiricofGod, while unregeneratc, no man is in duty
* bound to l©ve, either the chara(fl:cr of God, exhibited
* in the law, or the charadlcr of God revealed in the gof- pcl. Nothing, therefore, remains for unregcnerate, unbelievers, to do, as their prefent duty, but to reform their external pra^iicc, ufe the means of grace, and ftrive, and de their utmofl, as unregenerate fianers may
* do, while fuch. Of fuch therefore it may be faid,thac
* they forfake all known fin, and pradife all known du-
* ty. Such, then, who arc come to a fixed refolutioli
* thus to do, are qualified te enter into covenant with
* God, and to attend fealing ordinances. For their be-
* ing dcftitute of faith, repentance and love, is their ca-
* lamlty, but not their fin.'— -Thus AntinGmians reafon, thus they believe, and thus their fins arc covered even from the fight of their own confcicnces, and they (land jullified in themfelvcs. And thus v/« fee, what is meant by an impenitent^ f elf -ri^hUous finner, viz. a fiuner, obfti- nate in his difaffi?<5lion to the Deity, who covers his fins, and juftifieshimfelf in his wickedncfs. To proceed.
5. By a ihrijlkfs finner is meant, a finner, who doth n%i receive, but doth in his heart rejed JefusChrift -, anil - fo is not interefted in him, and the blcfilngs purchased by him , and fo remains at pr^^nc vindcr the cgrfe ©f
tjie
$ttT, V. i" ^J )
the law and the wrath tf God, as truly aad rcalfy^as If Chrift had never died ; according to thofc words, in Job. J. 1 8, 36. He thai kelievetb not is ande'mned already— ^nA tht wrath of dd ahidiitk on kirn. — But, in this fenfe, every impenitent, felf-righteous finner, is a chriftlefs finner; for this plain reafon, becaule they do not receive, but reje(5l Chrift. As ic is written, Luk. 5. 31. The luhole need not a fhyfician^ hut the fick. For finncrs never feel their want of Chrifl, or look to God thro' him for par- don, in thole things, in which, they juftify themfefves j or for divine affil^ance, In thafe things, which they think themfelvcs not bound in duty to do. For indance, an Arminian^ as he does not think himlelf to blame, for not loving God with all his heart ; fo he never means t© aflc pardon of God in the name of Chrift, as being to blame for this. He only blames himlelf, when he neglects ro do as well as he can, in his own fenfe of the phrafe ; and feels 52;uilc and need of pardon only in thele inftances. But as to the law of perfection, as he thinks himleff'noc bound by that ; fb be thiwks himfelfnot to blame for not continuing in all things written in the book of the law to da them ; and 10 no atonement, no fand^ifier, no repentance, no pardon are needed in this cafe. — ^So againj an Antinomian, as he dnih not believe ic to be his duty re» love that character ot G6d which is exhibited in his hofy law -j^ lo he never confefTuth his fm in not doing of if, or aflcs pard«n of God, or dreams that he needs sny par- i^on, in this cafe ; or any Redeemer to atone for this fin» or any San6lifier to enable him to do this duty. For, if it is not his duty to love that charadter %[ God, which is exhibited in his holy law, then he needs no affiftafice to tfo it. For we need divine afiil^ance only to euable U5 to do our duty. And if it is not his 'duty to Icvc that Charadcr of God, which is exhibited in his holy laWj , then he is guilty of no fin in not loving of ic ; anii fo needs no Chrift, no atonement, no repentance, no par- don in the affair : And thus, that Chrift, that pard«n, that grace which arc ol^red in the gofpel, he dotk noc
need y
c S4 ) SjECT. y.^
nird ; and fa doth not receive, but rejc<?t. Year, lie re- jects all, as an abufc. For, to tell a finner, he needs a-^ pardon, in that, in which, he juftifieshimrelf, wiliaffreint him ; he will think himfelf abufoi ; he will think him- felt implicitly charg^ed with guilt, in that, in whwh, he- is not guilty. And lb inftead df dffiring the pardon,, he will rrjedl the offer, as an abufe. And thus do all. impx-nitent, klf-rightcous finncrs, with rcfpc6t to that- pardon and to that fandtifying grace, which the gofpel offers. As ihey need neither the one nor the other, fa they rtjc(ffc both, with all their hearts. For the wbolt> need mt a phyjidan, hut theftck. -,
. And in every inftcince, in which mzn juftify them*, felrcs, they depend, lb far as ihfy have any dependance*' for acceptance inth^e fi^ht of God, not qn the atone-* mciit ot Chrill, but on their own innocence. Foj theiijf plea is, NOT guilty. Here they join ilTue ; and appeal » to the judgment kat of God. Luk. 18.9 — 13;; And,- therefore, ,;; . - . :J ^dj v
If the divine law doth require rviankind to: he perfe^^i as our Father y uuhi&his in hdaveriy if perfe£^i\ nocwkhftan-dt* ing our fallen llaie^: if the law ol" God requires;.iper(eG-i tion of us, as much as it did of Adam ; if we arc tOt blarRe, and deferve eternal death, ior not continuing in ali\ things, as really as Adam did tor eating the torbiddca fruit -, and if on this hypothefrs, and in this view, Ci6n^r was made a curfe^^ to reAecrn /inner s from this cu^fe \ yet, if n we plead not quilty ; if we afHrm that we are not) bou-nd by this law, ; if we affirm chat in our fallen ftato it is not pofTible that we fliould be bound by it ; if wci join. iiTue op this point, and appeal to the judgment ofi God : if God brings us in guilty, at the great day, ic will be too late then, to /hit t our plea, Ic will betoo Jatci to Jay, that our dependance was on the atonement of- Chrilh For it may be reiorted, — ' If you were noCj
• guilty, you needed n» atonement. But this was youri
• plea, N >T GUILTY. And y©u appealed to the judg-j ' HKnt Icac ot G(^d, It is tgo lat« therefore n&w to pre-i
* tend
ittT. V. ( *^5 )
* tend y(*>u depended on the atonement. Your fir/l pfea
• precludes this.*' They mud therefore have their
trial, and ftand, or fall, for eternity, on their firft plea, of NOT GUILTY. — And therefore it will come ro pafs, that every impenitent, felf-righreous finner will be con- demned, unlefs they can make their firft pica good, at the bar of God. If the Judge will give up his law, they may be acquitted. But if he abides by what is written, viz. Js many as are of the works of the law are under the curfe •, as it is written^ curfed is every one^ thst conttnuetb not in all things written in the bock of the law to do them ; there will be no hope in their cafe, at that day. And, therefore, all who, eicher on the Jrminian, or on the Jn* iinomian^ or on any other plan, do, in heart, rejed the perted law of God, for their rule of life in this world,' will perifh for ever in the next.
And ihus we lee, what is m.eant by an impenitent^ J elf ^ righteous, Chrijilefs /inner. Now in the propofinon it is faid, that ' impenitent, felf-righteous, Chnltlels Tinners are under the curfe of the law of God.' — Bur,
6. By the- curfe of the law i& meant, the curfe threat- ned in the law of Gnd ; even all the curfes written in God's book, comprifing ' all the miferies of this life, and death itfelf, and the pains of hell for ever.'
7. When it is faid, that they are under tliis curfe, ic is intended, that they are already condemned to all this by the law of God, and arc liable to have the curfe execut- ed, in its utmoft rigour, 1. e. to be flruck dead, and fent to hell, at any moment. They are reprieved, momenC by moment, by the lovereign pleafurc of their Judge.
That Chriftlefs Tinners are thus under the tfurfe of the law, is evident not only from the tenor of the law itfelf, but alio from the whole courfe of the divine conduff. For, according to this rule, God hath dealt with Chrift- lefs Tinners, in all ages of the world. As to the trJferies of this life ^ he infiids them upon them, according to his Tovcreign pleafure. As to death itfelf, he inflidls it juft when he pleafes. And as fooa as the Chriftkfs Tinner i^ M d«;?:Q(
( S6 ) Sect. V.
i^ead, in an inftant, he is in hell, and muft endure tbe fains of hell for ever. Therefore, from the tenor of the divini law, and of the divine condudl, it is evident, that God is at liberty, with refped: to them, to kill and damn, any Chriftlefs Tinner, at what moment he pleafes. And therefore he is not bound not to do fo. And therefore there is no covenant between God and the finncr exift- ing, obliging God to beftow any favour, on any one Chriftlefs finner, now in the world : but he may ftrikc dead and lend to hell, juftly and without breach of co- ■ vcnant^ any chriftlefs finRer who draws the breath of life. • Thus, in this fenfe, mfenitent^ felf-rigbieeus^ Chrijilejsjin^ Tiers are under tbt curje of the law, '
8. And this is true of felf-righteous, Chriftlefs finncrs,' without exception, as the apoftle affirms, jis rftnny as are §f the work! of the law^ are under the curfe. Be they cir- ' cumcifed Jews, or baptized Gentiles ; or be they beth circumcifed and baptized too, as doubtlefs many were in the churches of Galatia^ to whom he was writing : Yet ricit^-cr their circumcifion, nor their baptifm, at all al- tered the cafe. For the circumcifed and the uncircum- eifed, the baptized, and the unbaptized, are all equally ' under the curie of the law, if of a felf-righteous charac- ter. For they rejtftChrift, and focan have no intereft in him ; as by divine conftitution none are intercfted in him, but thole who receive him. Joh. i. 12. and |. it. And, therefore, they muft ftand or fall by mere law. • But the law fays, Cur/ed is ivery ene that continuetb ntt in ' all things.
The law doth not fay, ' curfed is every uncircumclfed Gemilc •,' nor doth the law fay, 'curfed is every unbap- tized Pagan :* but thus it is written, ' curfed is every •. one :' be he Jew, or Gentile ; be he Chriftian, or Pagan ; be he circumcifed, or baptized, or neither ; if he be felf-righteous, and Chriftlefs, he is curled. For thefe things alter not the cafe at all. Rom. 2, 25, 2%^ 29. For circumcifion verily frofiteth^ if thou keep the law ; hutiftboH be a kreaker of ths lawy thy cinnmci/ten is mat^"
Sect. V: ( 87 )
nncircumcijion. For he is not a Jew, which is one outward- ly^ neither is that circumcijion, which is outward in the flejh : but he is n Jew which is one inwardly : and cinumcijien is that of the hearty in the fpirity and net in the Utter, whofe fraife is not of men, hut 0} God. Therefore baptized Tin- ners, if they arc ChriftUfs, are as much under the curfc of the law, as thofe who are unbaptized : and To, are as liable to ' all the miferics of this life, to death itfelf, and to the pains of hell forever.' And God is as much at li- berty toftrikedead and lend to hell, at any moment, fclf-righteous, Chnftlcfs Tinners, who are baptized, as thofe who are unbaptized. He is not bound by cove- nant to the one, any more than to the other. But, as to life, and to the outward means of falvation, and to the flrivings of the Spirit, he is at perftA liberty, to havi mercy §n whom he will have mercy. This is certain from the whole tenor of the divine conduft. For we all know, that baptized finners are as liable to f'ldden dj?ath as the unbaptized. And when they die, there is an end to all the outward means of falvation, and inward driv- ings of the Spirit, and nothing before them, but the pains of hell forever. So that there is no covenant be- tween God and them in the way, fhereis nothing of this kind to hinder -, but God is at perfect liberty to execute thecurfe of the law, on any Chriftlefs Tinner, at any mo- ment He pleafcs. For they are all in his hands, held up over hell by the thread of their lives, juftly condemned, at his lovcreign difpofal. And accordingly, he lets one drop into hell now, and another thin,]u^ as he pleafes, , from day to day, from hour to hour, continually. And , thi- hath been his conftant courfe of conduct in all ages pad. And thus every Chriftlefs Tinner is under the curfc of the law.— But here, it may be inquired, for whac } crime, or crimes, are they thus, by the law of God, fen-^ tenced t© eternal woe ^ To which, the anfwer is plain. For,
9. This curTe felf-righteous, chrifllcTs Tinners are Ten- t:ii.:cd unto by the divine isw, for %ot yielding a perfeft
obedience
( S8 ) Sect. V.
obedience to it, continually, every day. Curfed is every one chat continueth not in all things. So that the law of perfcdlion is binding on the unregenerate, chrirtlefs Tin- ner. And in the judgment of him, whofc judgment U alwiys according- to truth, they deferve eternal woe, for every inilance of drfcci:, in thought, v;ord, or deed; in matter or manner. And that whether they were from eternity elected to lalvation, or not ; and whether Chrift ^ied NTi:h an abfolute defign to fave them, or not ; and whether they enjoy the drivings of God's fpirir, or arc given up to their own hearts lufts : Yea, and whether they enjoy the benenc of a written revelation, or not. Rom. I. iQ — 21. For the wrath of God is revealed from heaven againjl all ungodlinejs^ and unrighteoufnefs of men. — So that even the heathen are wiihcut escufe \ becaufe lohen they knew God^ ox\\y by the light of nature, and tradition, th^y glorified him not as Ged^ neither were thankful. Rom. 3. 9. For we have before poved both Jews and Gentiles^ that they are all under Jin. Ver. 19. nat every mouth may he fiopped, and all the v>^orld may become guilty before God, for the curfc extends to every one, to every Chriftlefs finner of Adam's race. So that the divine law is bind- ing on ^al.en m.n, previous to the confideration of the grace of the golpel. And mankind are under fo great obligations to perfetl obedience, that in the judgment of him, who i: ovar all God hleffid fer ever, \.\iQ.y deferve eter- nal woe, for any one dcieCt, tor not continuing in ^//things. For fuch is the infinite dignity ot the Deity, llich his infinite worthi.neis of fu[)reme love and univerfal obedi- ence, in being what he is in himfclf, and our Creator, tbar, on thcfe original grounds, it i& infinitely criminal, not to love him wirh all our hearts, and obey him in c;- very thing. N'or doth our original apoftafy in Adam, or our prcfenc depravity, or our guilt and expofednefs to eternal deflruclion, exempt us from the divine law, as our rule of dwty, or from its curfe tor every tranfgref- fion. Nor is God obliged in juftice to grant us' any re-i lief: for this law, itfelt, is the rule of juHicc •, holyjufi mdgood, R'jm. 7. 12. ' . '^'^:^K
Sect. V. ' ( S9 )
Thus ftands the matter in the facrcd writings. This divinity how ncjo foever it may appear to thofc who ne- ver before attended to it, was taught of old by Mofes, Deut. 27. And afterwards by the apoille Paul, Gal. 3. 10. Or rather the God of Ifrael is the true author o{ this fyftem. It was of old revealed, in the law of Mofes ; it was afterwards honoured with the higheft honours, on the crofs, by the blood of God's own Son. And it was confidered as fundamental in that fcheme of religion, w.hich the apoftles preached and wrote under divine infpiration. And to be an enemy to this law, is to be an enemy to God himfelt, who is its author, and whofe image it bears \ and t0 his Son, who died to do it honour.
To fay, that this lawceafes tobe binding, is to fay, that God ceafes to beGod, or that we ceafe to be his creatures. For if God is God, and we are his creatures, we ought to glorify him as God, and pay the honour to him, thac creatures owe to their creator, unlefs he has done fpmc thing to forfeit our love and obedience, or we ceafe to be moral agents. But to lay, thac the fupreme Majefty of heaven and earth has hurt his chara<5lcr, by any part of his condudl, is to fay, that he is not an abfolutejy per- fect Being : which i? the fame, as to fay, that he is not God. Nor can we throw the blame off from ourfelves, by faying, that we ceafe to be moral agents, without cafting it on our Maker. For cither he is to blame for continuing this law in force, armed with its curfe ; or • we arc to blame for breaking this law, and deferve the threatned woe. And to fay, that it is not in force, is cxprefsly to contradid: divine revelation, which fays, Curfea is every one that continueth not in all things which are written in the book of the law to do theuj. Bur,
10. For God in his holy law to require holincfs, and nothing but holinefs, of the Chriftlcfs Tinner, and curfe him for the lead defed, is inconfillent with requiring of him lorn* thing befidcs holinefs, viz Sin ; and promif-
( go ) Sect. V:
jftg by covenant to blcfs him, with great felelTingi, ©n coniiition he performs the finful a(ftion required. For this is to blcfs, and to curfc, the fame man, at the fame time, for the fame a^ion. Thofe very altions of the Chriftlcfs fjnncr, who hath no rightcoufncfs, but his own, in which to appear before God, which, by the law he is underjuftly dcfervc and really cxpofe him to prcfcnt damnation, cannot, at the fame time, qualify him, in the fight of the lame God, (confideredas fcarcher of hearts) for-any blefiings whatever. For that which merits G®d*s eternal curfe, confidered in it felf, cannot, eonfidered ii it felf, qualify for God's blefTing : unlefstHat which is in itfclf infinitely odious in the fight of God, is a meet qualification for a 4:oken of the divine favour. Bcfides, he who is, by divine conflitution, at this prcfenl mo- ment, liable to be ftruckdead andfent to hell, without time to breath one breath more, for doing as he does; cannot by divine conflitution, be entitled to any one blefling, by thofe doings ; for this would imply two di- vine conftitutions, in their own nature inconfiflent, both ift force at the fame time, the one curfing, and the other blefiing, the fame finner, at the fame time, for the fame, adlion. Which is the fame thing, as to fuppofe a thing to be, and nof to be in the fame fenfc, at the fame time. Which is an exprefs contradidion.
ObjiSiior.. If this rcafoning is juft, then GoiJ is at li- berty to kill and damn all the ungodly new at this prc- fcnt time, before the elcd are called in •, and fo btfore Chrift \\^% feen his fted^ and the travail of bis foul. And fo Ged was at liberty to have killed and damned every unrc- Derate finner in the congregation of Ifrael, while in Egypt; and fo the promife to Abraham, that at the end of 430 years his feed fhauld be brought out of Egypt, might have never been fulfilled. Or he might have killed and damned every unregencrate finner, in any peried afterwards, and the very anceftors of the Mcf- . fiah hirafclf might have becfi cut off, And fo^that great
premifc
SicT. V. ( 9» )
promife to Abraham, in thy fad fhall all the nathns 9J tU urth heblejfed^ might have never been accompli(hcd.
Anfwer. Chrift Jsfus may have a covenant rigfit toy^^ his feed, and the travail §/ his foul ; and yet the feif-righte- •us (inner may be under the curfc of the law, in perfedt conliftcney. Both thefe are fcripture dodrincs, and both are perre(^ly harmonious. God may not be at liberty, with refpedl to Chrift Jefus, to kill and damn every un- regenerate finner now in the world ; becaufe ihis would be inconfiftent with his Dromife to him : But yec, with rcfped to unr«generatc fmhers themfelves, God is at li- berty ; becaufe God hath made no promife to unregc- nerate finncrs, as fuch, by which, they can, any one of them now on earth, claim a covenant right, to an exemp- tion from the curfe of the law, one fingle moment. Again,
Abraham might have a covenant right Co a poderity^' in number like the ftars and like the fands, becaufe God promifcd this to him : And fo, on the fame ground, he might have a covenant right to the land of Canaan, and to all the blelFings comprifed in God's covenant with him ; and yet fuch of his poftcrity, as refufed to walk in his ftcps, and rejecled the covenant of grace, and remain- ed under the curfe of the law, might have, for their parts, no covenant ri^ht to any one blefTing ; but rather lie ex- pofed to all the curfcs written in God's book. And that, this was in fa6l the cafe, is plain from the whole t«nor of Lev. 26. Deut. 27. and ch. 2S.
Now, if thcle things are true, then it will follow,
I. That chriftlefs finners, as they have no covenant right to any good^ being by the curfe of the law already fcntenced to all evil •, (o all the good which they do re- ceive from God, before they are united to Chrift by faith, are, as to them, the fruits of the mere fovercign grace of God, which he is at liberty, with refped to them, to continue, or take away, at pleafure. Thus ic is, as to life and all the comforts of life. And thus it is, as t# all the ©utward means of falvation, and the inward
ftrivisgi
( 9- ) S^^T. V5>
ftfivings oFthc fpirlt. Every chrlfliefs finner, being un-- der the curie ot the divine law, God is at full liberty, . wick r^rpecl to them, to ftrike thcQi dead, and fend them to hell, at any moment -, and lo put an eternal end to all the go. d which they enjoy, and let in all evil upon them
like a flood. See this fentiment illuftrated at large
thro' the 20th chap. ofEzckicl. — And if this is true, then^
2. The carnal, unregeneratc, chriftlels Ifraielites, un-,- der the Mofaic dilpenlation, being under thecurfeof their law, agreeable to Deut. 27. 26. and Gal. 3. 10. had, confidercd as fuch, no covenant right to one blef- . fing of the Abrahamic covenant, no, not fo much as to; draw a breath, or live one moment in the promiled land^ where all the peculiar bleflings of that difpenlation were to be enjoyed ; but God was at full and perfed liberty^- with refpecl to them, to (irike them dead and fend them to hell, at any moment ; and fo for ever feparate them from that good land, and from all the worldly good things, and religious advantages, which were there to be enjoyed. And on this hypothefis, and on this hypothe- fis alone, can the divine condu6l toward that people be vindicated. For in fad he always did ftrike dead and fend to hell impeaitent Tinners, under that difpenfatioPj at what time he pleafed, according to his own fovereign plealure, juft as he haih done ever fince. And that he had a right fo to do, by the conftitution which they were under, is evident from Lev. 26. Dcut. 27. and chap. 28. and Ezek. 20.
And accordingly we may obfcrve, that, by the divine appointment, the whole congregation of Ifrael were o- bliged to acknowledge this, as foon as ever they entered into the holy land, in a moft public, folcmn and affed:- ing manner, laying, with united voices. Amen. Dtur. 27. 2 — 26. And as foon as they entered into the holy land, they did acknowledge it, according to the divine appointment. J^fh. 8. 30--35. So that, while in an impenitent, unpardoned ftate, they, by their own ac- knowlcdgementj v^ere under the curfe of their law, at
ths
Sect. V. ( 93 )
the fovereign mercy of their God. And thus the Mo- faic difpcniacion was fff old underftcod y but in later ages, the Pharifees, by their falle glofles, put another fenic up- on their whole law, juftitying thcmfelves^ & (upporting their claims q{ hsiving God f&r ibeir father^ whereby the nation were prepared to rejed the gofpel of Jrfus Chrift. Whereas, had they retained the ancient meaning of their law, like a fchool matter, it might have led them to Chrift. — — As this view ot things, if ac^recable to truth, will, without more ado, fettle the prell^nt controverfy j fo it is worthy of a particular confideratlon.
3 No unregenerate Chriftlcfs finner hath, as fuch, aay right, in entering into covenant, to promife and engage • to obey the whole will of God by divine afjijiunce.'* Be- caufe they have no title to *the divir.e afTifiance,' for any. one holy adl. — Indeed, it is their duty 'to obey the whole will ot God \ and they are juftly liable, in the judg- ment of him, whofc judgment is according to truth, to the curfe threatened, if they continue not in all things \ and that on the foot of mere law, which promifeth no afTift- ance at all, to any finner. And while Tinners rejedChrift and the grace of the gofpel, they have, by the divine con- ftrtucion, no title, to any inward afTiilance of the holy Spirit, at all, on the foot of the covenant of grace. For all thefromijes of God are in Chrifi Jefus^ yea^ and in hiin amen. 2 Cor. i. 20. But as to thofe who arc out of Chrift, they are w^kr the law ; andy?// ^atl? dominion ever them. Rom, 6. 14. This is their ftanding, and this is their true and realftate. They are bound to perfedo- bedience. They are confidered as moral agent«.' They are held to be without e^cufe'. Rom. 1. 21. Tliey (tand guilty^ before God. Rom. 3. 19. They reject the grace of the gofpel. Eternal death is threatened for every tranf- grefTion, by the divine law, Gfll. 3. 10. Andthegofpel doth not make void^ h\M ejiahlifh the la''\ Rom: 3. 31. As it is written, he that htlieveih not is condemned already^ and the wrath of God abidfith on hirri. Joh. 3. 18. 2^- And fo every impenitent, Chrift-rejeding (Inner lies at the
N fovereign
( 94 ^ Sect. V*
Wcreign mercy ®f God ; as it is written, Rotn. ii. 7. ^he elehisn hath obtained it, and the red were blinded.
Death and damnation may iiil them with terror, and beget reformations, tears, vows and promifes ; and fo, in the language^of the apodle, they may bring forth fruit unto death. For death comino; into the view of their confciences, begets all the religious cxcrcifes of their hearts, and is the father of the children they bring forth. And phi*', according to St. Paul, is the (late ot all thofe who are married to the law. For /}n ft ill hath do- minion over tkem while under the Uw. Bat when once they are married unt0 Chrid, they become temples of the Hchf Gi'i?/^, and fo now they bring forth fruit unto God. God is the father of all the holy exercifes of their hearts, he •works in them to will fi^nd t» d^, and fo all chriflian graces are not only called, but in reality a:re, the fruits of the 5^/V//.— -Law', dea^h and hell will not beget one holy exercife in an unregenerare heart ; rather, they will irri- tate the corruption of the carnal mind. Kura. 7. 5, 1,9?. Hence the (inner, who, while ignorant of law, death and hell, hath a good heart, as he imagines •, when theftf come into view, his goodnefs is loft, hi.s heart grows worfe ; and fo far as he c\n difcern, he grows worfe and worle, 'till all kis hope of acceptance withGod, on the f©ot of law, languifhes and dies. So that thelaw^ which weii ordained unto lijt^ and by which life was ©riginaliy to be obtained, he finds /^ be unto death ; as it is written, Rom. 7. S, ^ Sin taking occqfion by the commandment ^ raged the more, wrought in me ah manner of concupifcence. For with' §ut the law-fm^ wa4 dead. For I was alive without the law 9nce^ and had a good opinion of myfelf