True Faith Will Produce Good Works A Dis

ierazisizzarzw Er Mr. Bachus's DISCOURSE · On Faith and its - * ’ , ffäärasterzitzaiksikäsa ----

True Faith will produce good Works, · a D I S C o U R S E,. whercin arc erasi v The Nature of Faith, and its powerful In fluence on the Heart and Life ; together , with the contrary Nature and Effećts of Unbelief : And Anſwers to various Objec tions. To which are Perfixed A brief View of the preſent State of the Proteſtant World, with fome Remarks on the Writings of Mr. Sandeman. -- - -------***** By Is A A c B A c k u s. . . Minister of the Goſpel in Middleborough. Purifying their Hearts by Faith, Aét. 15. 9. It was needful for me to write unto you, and exhort you that you ſhould earnestly c.-iend for the Faith which was once delivered unto the Saints, Jude 3. / B O S T O N : Printed by D. KNEELAND, for PHILIP FRFFMAN, op- , pofite the Cornfields in Union Street, 1767.

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:se$ $ $ $ $$$$$$$$$$ $ $$$ - : \ The Introdu&tion, containing a brief View of the preſent State of the Pro teſtant World ; with fome particular Remarks on the Writings of Mr. San deman. $ $ $ HEN men fee a new book, 'tis natural #* for them to enquire the occaſion of its Èw## appearance, eſpecially now when the je world is fo full of them. The request of friends is a common excuſe, and may truly be alledged here ; yet that is not the chief motive. And what encouragement can the preſent tace of things give to fuch a work as this ? For the language of bookſellers in our country for ſome years has born a near reſemblance to that of one deſcribed in the London Mag zine for April 1763. Who re fuſed to print a poem, becauſe the ſubject was too moral and religious ; and faid, - - “Had your poem been garnih’d with modiſh chit chat, How Fanny faid this, and how Cloe did that ; Lac'd with baudry and ſmut, had you publiſh'd a play, I could fell offtwo thouſand at least the first day. For whate'er you may fancy, you live in an age, When the church do not pay half fo well as the stage; D ar Doctor, tho' ſkill'd both in Hebrew and Greek, You had much better preach for five Shillingsa week Than publiſh fuch verſe–for whatever is in't, It ferious, it ne'er pays for paper and print”. YCť

6 - True Faith willproduce gna- lWorkr. Yet (strange as it may feem) a heart affesting view of this deep fleep which we are fallen into, is the principle motive te this attempt, towards ſtiring fouls up to a living and praćtical regard to divine truth : Thc neglećt whereof has brought this lethergy upon us. And while it was coming on, various things have diverted our minds from a fềnfe of our danger. Some times our thoughts were prying into futurities, to the neglećtof preſent living untoGod; and then every thing that could be met with of a prophetica/nature was pub liſhed and Ipread : Not only fuch as were ferious cal calations or conjećtures from ſcripture, but alſo ro mantic viſions anddreams. At other times, witty or angry controver/y employed our minds in various fhapes : yca, instead of living by faith as we ought, many have contended (as hard as 7ob and his friends did) about what fith is. - And I believe counſel has been darkned with words without knowledge, as much in this controverfy as in that. As long as 7ob view'd God in all that befel him, he did not fin with his lips ; but when he tur ned to diſpute with his friends, each party miſapplied excellent truths, and retorted their miſtaken concluſi ons till their ſpirits were wearied out : yet when the Lord appeared he made them all aſham'd of their condu& ; and doubtleſs his appearance now would have the fame effećł upon fome of our late diſputanis. The negle & of right condućt in many who have made great profeſſions of faith, has given occaſion for the builders on works to exert themſelves afreſh ; and the writings of a religious nature which have had the moſt current ſpread in this land for fome years paſt, were fuch as, under a pretence of promoting morality and good order, have becn levelled againſt many of the \ peculiar |

True Faith will produce good Works 7 peculiar dostrines of christianity ; yea fome of them even againſt the true deity of its great author. In the mean time we have one * who makes a fhew ofappearing for thoſe great doctrines,and to stir people up to look into them,that yethasartfully mixed ſuch a potion, as tends to ſettle men in a dead ſleep. And fince his writings have been a means of hardning ma ny in iniquity, and of entangling or perplexing fome ferious minds, I ſhall attempt to point out fome per nicious principles, which he has interf erfed among many choice truths. . . - - - - He has fet down a charming deſcription, of the Ápostle's manner of preaching in theſe terms, viz., “ As they exhibit no allurements to the paſſions of “ men; fo neither do they enterinto any parly of capi si tulation with his preſumptuous reaſonings ; but “ ſtorming and demoliſhing theſe, they preſs forward “ to his conſcience, charge him before God, and con “ verſe with him there. They clear up, and preſent “ in a striking view before him, the half defaced rea. “ fons of duty, naturally imprinted in his heart, and “ ſhew at once, how unfutable to them his thoughts . “ and aćtions have been. They unſhakle his con “ fcience, and make it ſpeak out, and, with the high “ est demonstration, enforce every thing it ſpeaks. “ And while they ſhut up all his imagined fources of *“ light andhope,they furniſh him with a ſupernatural “ reaſon of hope stamped with the divine character”. † ---- Such * Mr. Robert Sandeman, who came from Scotland in autumn, * 1764, and after travelling into various parts of the coun « try he gathered a church at Portſmouth ; but that was fcattered last fall,and he has a ſmallfociety now in Boston. , † Letters on Theron and Aſpacio 3 Editon Vol I. page 226, - -- : - - - - . . . . , - - - - - - - -

8 True Faith will produce good Works. Such fine paſſages as this, willinduce fome to take down all that tuch a writer ſaysalmost wishout exami nation. But if we obſerve the divine caution, Take heed what you bear, we may foon find things of ano ther nature; for the Apostles ale dead, and this writer has raiſed a stately monument for them, and inſcribed thereon, PAUL'S GOSPEL. And now he will not allow any man to call himſelf Christ’s amba/ador, an ' to beſeech ſculs in Christ's stead to be reconciled' to God : * and for no better reafon that I can find than this, viz that many have abuſed that character firce the Apoſtle's days i Therefore now when one miniſter fays to his hearers, “ Let me tell you, the “ Lord hath f. nt me at this time to proclaim liberty “ to the captives that are in this fad, bitter, and (to “their thinking) deſperate condition; liberryGod hath “ given thee, if thou wilt come freely ; n thing in “ the world ſhall hinder thee”. This author ſays that in this paſſage, “ His lofty felfconceit may be feen”. And when another miniſter expostulates with his . hearers thus, “ Can none of my exhortations, none “ of my friendly in reaties prevail with you to “ rouſe up, and look into your own hearts, and exa “ mine your state and condition” &c This man cries, “ obſerve with what dignity this gentleman struts in, “ his pulpit”. § And he concludes his bock with this. advice to his readers, viz. “ After you have heard “ the orthodox fo plainly affirming, that justification “ is an aćł of God's free grace,–lufier them not ro “ put the change upon you. Whenever they begin “ to talk to you ofany act you are to exert in order - RQ ' * 2. Cor. ; 2c. + See Letters Vol. I. page 45. &c. $ Letters Vol. 2. page 203, 2o4, 208. -" i

Trüe Faith will produce good Workr. 3 . “ to acceptance, and call it a juſtifying act, which you are to exert by the help of God's grace, beyou ready to reply, Avaunt ; none of your tricks f “ If you would preach goſpeľ to us, you múlt teil “ us fomething fit to gi :&G - give us joy as we preſently “ stånd unconicious of any distinguiſhing qualifica: “ tion”. . . . . . . . , , ! , Here reader,only look back to his deſcription ofthể Apoſtle's way of preaching the goſpel, and judge fo" thyfelf, if hedoes not teach finners to gainfay juſt fuch preaching now as they delivered, when they “ pref “ fed forward to the finners conſcieńçe, charged him “ before God, and converſed with him there ; and, *: ſhut up all his imagined fources of light and hope”. while they called him to believe in the Lord Jeſus and ye ſhall be faved : yea he teacheth them to refiſt, ſuch , preachers, now as they would the devil, by crying, “, Avaunt ! none of your tricks” ! It is readily granted that this writër has pointed out many dark ſtrokes in the writings of our noted divines ; and if he could clear off all their miſ-, takes, he ſhould be as welcome thereto, as any crow cỏuld be tơ take all the carrion out of our pleaſant fields ; but who would abandon their fruitful fields, - becauſe fome crow’s meat was found there ? Yet he - * - } bends all his wit this way; for after naming Mr. Flavel, the Erstine's andmány others,under the name of popular preachers, he ſays, “ I would be far from *: refufing even to the popular preachers themſelves, “ what they fo much grudge to others, the benefit “ of the one inſtance of an hardned finner finding “ mercy at laſt: For I know of no finners more : hardened, none greater destroyers ofmankind than -- 9 ** * - they”. |

1o True Faith will produce good works. f “ they”. * And afterwards, ſpeaking of the writings “ of Meſſirs. Gutbrie, Marſhal, Boston and Doddridge, “ he fays, If any profane Perfon, who defires to be ** converted, ſhall take pains to enter into the ſpirit “ of thele books, it will be eaſy to ſhew, from the “ new-testament, that he thereby becomes two-fold ** more the child of hell than he was before” + And he tells Mr. P. that he was “ particularly fond” of theſe two paſſages ; “ Not (ſays he) that theſe ** paffages contain any tbing but what is aimed at in “ every page”. Thus we happen to have his own account of what he aimed at thro' all his writings, even againſt fuch as he allows do plainly enough fet before “us many articles of the apostolic doćtrine”. Yea who “ affert almoſt all the articles belonging to ** the facred truth”. t Now comparethis with what he fays of others : “ Many, fays he, truſting in “ themſelves, that they are more eminently godly * “ than others, look down with a folemn pride on “ the reſt of mankind.–Many have their pride not ** a little gratified, by complaining of the defeếtions “ of the church whereof they are members”. Yet there is fcarce one protestant author that he names - without complaining of his defections ; and where he could find nothing to complain of, he conceals their names; for he ſays, “ I have as I found occaſion, “ freely adopted the obſervations, andeven the words “ of the friends of the doćtrine contained in theſe “ ſheets, without ſeeingany neceſſity of quoting them v · Or * Letters on Theron &c. Vol. 2 page 138. † Ibid page 191. Epistolary Correſpondence between s. Pº and R. S. page 2o. 1 Letters Vol. l. page 271 & Vol. 2. page 246. Vol. 2 Page 194. Y

True Faith will produce good Works. 11 | | | “ or mentioning their names”. But why not their names on one fide as well as the other ? Why he fays “ There was no attacking the popular doćtrine ** to any purpoſe, without making anbonest effay to “ wards profaning the divinity of thoſe demi-gods”* Now my dear friends, behold! this man is fo bum ble that he exclaims aloud againſt every bodies pride but bis own ! and he is fo bonest that he exerts ail his wit to expoſe the makedneß of protestant fathers , but adopts their good obſervations, while he conceals their names that they may paſs for his own ! - Yet he would not have us think that he is moved to this condućt by the prejudices of education ; becauſe he tells us he was trained up from his infancy under fuch teaching, and long fought to form his heart thereby : “ But, fays he I am far from thinking I ſay “ any thing extravagant, or in the leaſt injurious to “ my conſcience, when I affirm, that I might have “ been as profitably employed, and even with as ** much chriſtian piety, in attending the levee of the “ lady of Loretto”. Vol. 1 page 12 1. Here obſerve, Loretto is a city in Italy, where Roman Catholicks ſay they have the boly bouf: that the virgin Mary was born in, which they pretend was carried through the air from Gallilee by angels: therefore many thouſands yearly refort there, to their devotions to the Ladies image, with the infant on her arm. + So that he had as good have faid, “ There is are profitable means to promote christian “ piety in attending the worſhip of the virgin Mary, “ in the depths of popery, as there are under ſuch tea ** chers as Mr. Boston, the Erſkins's &c”. |- B 2 Let • Letters Vol. 2 page 245, 246. t Univeſal Gazeteer at the word Lorotto. . . .

y 2 , True Faith will produce good Works. :: of life”. + , Let this be kept in mind, and we will turn and enquire what more profitable means are to be had under his teaching. If we aſkhow a foulcomesto be lieve in Chriſt, his reply is that “ Faith comes not by “ human endeavours, or the uſe of any means, even “ under the greatest advantages that men can enjoy”. But fays he, “ The conveyance of the falutary truth “ to them for their relief, as much prevents every “ motion of their will,–as did the divine gracious purpoſe before the world was”. * Now what can ave a more natural tendency to guard againſt a ſenſe of the guilt of unbelief,than this has ? to illustrate his meaning he fays, “ Let us learn from the words of “ Jeſus, how infants at the beginning of Life, and ;“ how condemned fellons at the end of it, enter “ into the kingdom of God. Thence we will fee “ how little account the deity makes of all the migh “ ty bustle of our thoughts thro’ all the buſy ſcene In order to establiſh his notion of theſe two caſes, he puts a falſe construćtion upon others fentiments çoncarning them. As to the first, he ſpeaks of fome diffenters, and afterwards of Dr. Gill by name, whom he repreſents as holding that adult perſons are intitur led to baptiſm, and fo to the kingdom of Heaven on account of fomething which they cando more than infants towards obtaining a part therein. §, Whereaş $hat controverfy is not concerning what any can do towards obtaining, but 'tis about manifesting their in tereſt in the i kingdom. We have no account who the parents of them children were which were brought to Jeſus, Mat. 19. 13, 14, Neither does - : · · · - he * Letters Vol. 2 page 67. 136. + Ibid page 4ɔ. * $ Letters Vol. 2 page 41 zo5. * - - - - - :

True Faith will produce good Works. 13 | | | | | | he fay all fuch, but of fuch is the kingdom of Hea ven. Mr. S. holds that * “ juſtification comes to “ a parent, and his houſe at the fame time; and fays, “ The parent then believing, according to what is “ ſpoken, is juſtified together with his houſe”. If this were true, it would prove that parents can do a great deal for others, if not for themſelves. The text he refers to for the ſupport of this notion, aflerts fully that the word was ſpaken to all that were in the . jailor's houſe, and that all rejoiced believing in God, as it does that all were baptized, A&t. 16.3 1-34. None fpeaks more plainy againſt national churches - than this author pretends to do ; yet how vain are all fuch pretences, while he holds things thus ? For all know that families are the foundation of nations : the old national church all ſprang from one emineñt believer. - N - “. - : * Upon the other caſe viz. the thief on the croß, he takes fome paffages from Mestirs. Flavel, Boston, and * Willifon ; wherein they warn fouls againſt neg letting the great falvation becauſe of that inſtance of one who found mercy at the last : and becauſe they fay, that was an extraordinary time, fuch as will not happen again, and that the thief never had an offer of grace before.' This author,catching at fuch expreſſi - ons, metamorpbofeth their difcourſe, till he would make their meaning to be “ That the pardoned fin “ ner had extraordinary merit, namely, of the nega “ tive kind, yea, that he had within him a very live-- “ ly fpark of goodneſs” , and ſtrains it even to this, that, “ , extraordinary mercy was, upon an extraor “ dinary occaſion,ſhewn to extraordinary worth”. † And having changed their meaning in ſuch a wretch ed manner, he then compares them to Proteus, who, * : - - . . ' ' , s the # Epistolory Coreſpond page 3o. † Vol. 2 P 46, 47. A“

14 True Faith will produce good Workr. the poets faid would change bis lhape at bis pleaſure. And then brings in fome of the moſt falſe fentiments he could find on that ſubject ; and ſo ſpends eighteen pages, and all to try to make out his poſition, “ That the deity makes little account ofour thoughts “ thro' all the bufy ſcene of life”. Yet Jehovah calls the beavens and earth to give ear to what he bath ſpoken, becauſe his people doth not coNs IDE R Ifai. 1. 2, 3. The reafon this man gives why tnef: divines cannot mean right, is that it can never do to fay, a perſon delays believing a teſtimo ny row, in hopes of finding it to be true hereafter : and fo ridicules the notion of men's delaying their faith. But God’s word informs us that when Felix heard Paul conterning the faitb in Christ ; fo that truh madebim tremble,and his immediate anſwer was, go uhy way for tbis time. And as we are expreſly told that faith comes by bearing ; fo the danger of negleffing it, is otten warned againſt in theſe terms, To day ifye wil bear bis voice bardnednotyour hearts. And though he treats them with contempt for holding forth that the thief had not outſtood fuch calls as preſumptuous foners now do ! yet Paul fays, Iobtained mercy becaufe I finned IGNORANTLY, in unbelief. 1 Tim. 1. 13. At the fame time this writer would be fo far, from being accounted an enemy to good works,that he gives : it as Paul's mind, intimated to true Chriſtians,” that “ they could not warrantably be aſſured of their hap “ py state by any exercife of mind, without the felf “ denied works of obedience.“ And he takes pains to distinguiſh between the affurance of faith, and the afurance of hope, and refers the first to the trnth be lieved, the other to our interest therein. And he fays, - “ No man can be charged with the fin of diſbelieving “ the golpel for doubling if he be a good cm ;

True Faith will produce good Works. 15 1 ?obn. 1. 9. Kev, 8. 3, 4. *º his chief hazard lies on the other fide.”Of the affu rance of faith he fays,“ They obtain it without their “ uſing any endeavours in fearch of ir:- whereas “ the affurance of hope isenjoyed only by thoſe who “ give all diligence to obtain it.”* Now compare this with his effay to detećt others artifice,in confoun ding grace and works together, where hefays,“ Muſt •“ we not ſay, that all the good works which ſhall be “ recompenced at the reſurrućtion of the just, are pro “ duced by the influenceof the divine Spirit dwelling “ in the hearts of thoſe who believe ? yet fuch is “ the connećtion betwixt every good work and its “ reward, that according to ſcripture, the justice of “ God, not to ſay his grace, is concerned to make it “ good.” † - Were this true then, he that gives all diligence to perform the felf denied works of obedience, and ſo obtains the affurance of hope ; God's justice, not to fay his grace, would be concerned to reward him for thoſe good works at the reſurrettion of the juff. Whereas according to the goſpel, justice is as much concerned to forgive the penitent, and to cleanfe him from all unrighteoufneß, as to reward his good works: *Tis all thro’ grace in Chriſt Jeſus, Rom. 5. 17. . . Tho' this author abounds with criticiſm, yet this, and other ſcriptural distināions helabours to explode. As, 1. The diſtinction between doārinal and experimental knowledge ; between right notions of truth in the bead, and knowing them in the beart. When Mr. P. had profeſſed a full concurrence with his ſen timents concerning faith, and then made an attempt to explain his difinition of it, as “ a bare belief of ** the bare report of the goſpel”, fo as to make it IMEAIR * Letters Vol. 2 page I4O, 14. t Ibid page 96

I 6 True Faith will produce good l/brk f mean more “ than what is commonly called a ſpecuá “ lative, notional, ordead faith” : Mr. S. replys, that “ any attempt to render my language on this head lefs offenſive, is enough to alarm me and awaken “ ſuſpicion”. Epiſt. Correſpond. page 62. And tho’ Mr. P. expreſſed his thankfulneſs for the help he had received from our author's writings to clear bis views, and relieve his mind ; yet becauſe he adds his perſua fion that he had, “ truely known and preached, truf “ ted and loved the Lord Jeſus Chriſt for many “ years”, and therefore could not join in his feverily againſt other preachers and writers ; Mr. S. tries hard to deteći Mr. P. of hypocriſy, and concludes that there must be fome defest or mistake in his faith, tho’ he could not pretend to point eut wherein it lay, p. 61, But if this distinction was excluded, how would it ſtrength en thedeists when they hearJeſus declare to his diſciples that they knew, what they afferted that they did not know ; Job. 14 4–9. The glory of Gọd in the face of Chriſt had fhined into their beart, tho' they had not. as yet, distinct notions thereof in their beads. And tho' they truly believed in him as the way to the Father, yet tby knew notubefcripture,tbat be must rife again from the dead, John 2o. 9, But after he aroſe. he opened their underſtandings, fo that they could dif tinćtly and boldly preach the forgiveneſs of ſíns, to jews who are gathered from among all nations Luk. 24. 45. –47. Act. 2. Yet ſtill it was a long time before they had fo muchhead knowledge as to preach" this goſpel freely to the gentiles. All which fhews that diſtinćt notions in the head, and a knowing the truth in the heart are quite different things. 2 Mr. S. makes no juſt diſtinćtion between a ſlaviſh and a child like fear, but labours to confound. them together. He declares that no fixedjudgment

true Faith will prince good Works 17 * # ! } éan be formed of any man's state, but a patient con tinuance in well doing to the end. “ No mortal, “ ſays he, can attain any fech affurance of hope “ but that he still finds himſelf occaſionally in hazard “ of lofing it”. page 85. And he afferts that, one “ can ſcarce do a greater hurt to profeſſors, than by “ indulging them in the thought that they are at bor “ tom poſſeſſed of fome inherent good principl”. “ A teacher, fays he, runs no riik of exceeding in " urging the motives to far”, page 92. But Paul fays, ye have not received the ſpirit of bonda e. again to fear : And Zacharias bleſſed God that Christ would deliver us from our enemies, fo that we might ferve him w 1thout F E A R, in holineſs and righteotifneß before him, all the days of our life, Rom. 8. 15. Luk 1. 74, 75. - * N Now I defy him or any other man to reconcile thefe ma ters, without carefully distinguiſhing between that bondage thro’ fear of aeath which fouls are ſub jest to before Christ delivers them; and the reve ence and godly fear, whereby gracious perſon: feve God. Heb. 2, 15 & 12 28 I come to his diſlike of a third distinétion, which he delivers thus. “ Hence “ we may fee how unfit the common addreſles at the “ end of Sermons to believers, as distinguiſhed from *: careleſs and unconcerned, are to promote the bufi “ neſs of true edification”. page 84 Who can refrain from comparing theſe hings with what God ſays to falſe prophets ? viz. With lies have ye made the heart of the righteous fad, whom I have not made fad; and strengthned the hands of the wicked, that he /bould not return from his wicked way, Ezek. 13. 22. Yea he fays, they do it by their lies, and by their ErG H T N Ess. Jer. 23. “g”. This may turn us' . * tö”

18 True Faith witt proauce good Works. | /, to look at the line of praćtice which this man is la* bouring to promote; as it is pointed to in various parts of his Letters ; but is more clearly deſcribed in a pamphlet printed last year, called, “ A plain and full account of the chriſtian praếtices obferved by the “ church in St. Martin's-le grand, London, and “ other churches in fellowſhip with them”. In the edition of it at Boston, the ehurches from him are called “ s Anp E MANIAN”. The profeſſed defign' of it, is chiefly to give a full account of thoſe praĉii ces wherein they differ from others. page 4. * And the first article of ſuch difference which they name is their having the Lord's Super every Sabbath, for which they cite Aếł. 2o 7. And becauſe the difci- * ples met with that deſign on that day, when Paul was there ; they would have it, that theſe churches Brake bread every first day, p. 6. Another praćtice | they expreſs thus. “ In the interval between the mor “ ning and afternoon ſervice, we have our love feasts; “ of which every one partakes ; by dining at the “.. houſes of ſuch of the brethren who live ſufficient .“ ly near,–that the poor may have a comfortable “ meal at the expence of the more wealthy,-We cannot allow any member to be abſent from the feast, either thro' indifference or mere inconveni “ ence”, page 4. 8. To prove this they quote three texts, viz. I Cor. i 1. 2 o, 2 1. 2 Pet 2 13. 7ude i 2. Whereinwe inay obſerve, that Paul calls the Corinth G g , ’ 6 s . ians feasts, their own /upper, in diſtinétion from the Lord's Supper ; and 7ude calls them your feasts. , Thus three Apostles reproved the diforders which at tended thoſe feaſts; and we have no account that one apostle ever prasticed them. Tis moſt likely that . . . . they , • Note, the quotations are from the London edition.

True Faith will produce good Works. 19 they were taken up in imitation of the old 7ewiß feasts, without any divine warrant at all. - . The next particular of their praćtice is; at their feaſt, and at the admiſſion of members, and at other opportunities they falute each other with a kifs of page 9 i 9. And they ſay, “ we account all “ objections against it, and all attempts to fet it afide, “ by ſubstituting any other form of falutation in its “-room, to proceed from a diſregard to the authority “ of the new-teſtament”. However I would aſk is there no difference between customs of expreſſing our refpe&s to each other, afid ordinances of worſhip to wards God ? And is it as criminal to alter the moae of expreſſing our love to one another, as to charge his ordinances ? The deists make a handle of what Paul ſpeaks of another custom,againſt all revelation : one of them once faid to me, Paul was mistaken in fome things, for he ſays, “ Both not nature it stif “ teach you, that if a man have long hair, it is a ** ſhame unto him ; he mistook nature for custom”. But I think Mr. Edward's remark is a good ieply to this ; which is “ that 'tis custom which establiſhes “ any outward fign, as a token of inward fentiment; “ therefore when it had establiſhed the wearing of “ long hair, as the ſign ofa female,nature it felftaught ““ that it was a ſhame for a manto appear in the known “ garb of a woman”. So here, thoſe precepts which they refer to, undoubtedly require to falute the faints with fîncere tokens of love : But I am not convinced that they require us to ſalute with a kifs, as a token of /piritual love, among people who ſcarce ever knew uſed, to manifeſt any other than natural or carnal OVC - Waſhing of feet, was a needful kindneſs in old times, to travellers, becauſe their manner of dref; C z lcſt ,”

2o True Faith will produce good Works left their feet expoſed to the dust; but it ſeems this people are conſcious that custom has made fome alte- , ration in theſe things now ! for they hold that John 13. 14. makes it our duty to wa/h a brothers feet, only when it can be an aći of kindnef to do fa, , , p 13. And doubtleis that example of our Lord, ought to make us all ready to do the loweſt act of kindneſs to each other : but to waſh feet only as a religious ceremony ; this we are told has long been annually pra&ífed by the Pope, and by ſeveral Kings of Europe. - This people often profeſs their striết regard to ſcrip'. . ture; yet they declare that they find neither exprefs . precept nor precedent therein, for family prayer, while they fay, “it ſeems neceſſary for maintaining “ the fear of God in a family”. page 14. But what fear of God would they maintain, without precept or precedent from him ? * However their defign immediately appears, by their proceeding to judge thoſe , who infist upon the praćtice of family prayer, and the first day fab ath, but difregard the feasts of charity, the holy kiß, &c. as perſons, “ influenced to their ** religious pra&iſes, not by the fear of God, the au “ thority of Christ, or the ſpirit of truth” page 15. Thus they judge others : and as to their own mem bers, they lay, “ In every church tranſa&ion, whether “ it be receiving, cenfuring, or expelling members, “ choofing officers, or the like ; we esteem unanimi “ ty to be abſolutely neceſſàry: Nothing is decided “ by the vote of the majority–In fome cafes indeed “ there are diffenting voices : The reaſons of the de “ ſcent are thereupon propoſed and confidered ; if - the # I believe there is precept, and precedent too in word for family prayer ; but as my views on that ſubject were publiſhed last year, ! ſhall not repeat them here. *

"!' f:: : | hij l. ! # ! # | | . // !r: in . | !|:| { '' :|| rr ::: * | # r \ rue Faith will produce good Works. 21 “ they are ſcriptural, the whole church has cauſe to * change its opinion ; if not, and the perſon perfiſts : “ in his oppoſition to the word of God, the church is. “ bound to rejest him”. page 24. 25. What mon |strous things are here ! : - - 1 Here is a felf contradićtion ; for the first part of the paragraph affers that nothing is decided by the vote of a majority, while the last part declares that the church rejects a perſon that diffents ; i. e. the major rijests the minor. 2 Here is cruel tyranny, to oblige every member, to believe as the church believes in every aći, on pain ọf being reječled. - - Here is an awful affuming of the prerogative cf the most bigh ; for the churches opinion which the diffenting perſon perfisting in oppoſition to, is, with Qut reſerve, called “ the word of God”. This is the church which does not pretend to “ have any expreſs “ direstion for the precife day, in which their feasts “ ſhould be obſerved”. page 8 who yet have chofen the Lord's Day for it, and cannot allow indifference or mere inconvenience to keep one member therefrom, And they have gone fo ar towards forbiding to mar ry, as poſſitively to deprive a minister of his office if he ſhould marry a fecond wife, page 18 yea, this is the church that makes void the divine rule concerning forgivenefi, fo far as abſolutely to refuſe to re eive a pcrfon again, if he ſhould incur their senfure after they had restored him twice. And yet they call this a olemn check put upon all difobedience to the goſpel of Christ : yea,and to strike the rejected man's conſcience to bring him to repentance! page 23 O strange! bring him to repentance, but never receive him again ! Yet after all their folemn checks, they tacitly brand zll with the odious name of Pharifees, who areagainſt - - encouraging A

22 True Faith will produce good Works. encouraging all diverſions publick or private which are not “ connected with circumſtances really finful”. page 15, 16. compare this with Ecclef. 7. 2–4. Phil 4. 5. 1 Thef. 5. 8 and many other Scriptures. Methinks I hear fome fay, “ We are tired of hea“ ring ſuch things, and why do you ſpend ſo much “ labour against fo mean a perſon, who is pleaſed “ with being taken notice of, tho' it be in a way of “ oppoſition” ? I grant theſe remarks to be true ; and the meanest thing I can fee in him, is the deceitful methods which he has taken to promote his deſigns ; yet as I was convinced that hereby he has on many, I thought it duty to point out ſome of thoſe deceptions, and ſo to warn my fellow men of their danger; otherwife I ſhould think this labcụr yę ry unbecoming. - He and his followers make great profeſſions of appearing for deſpiſed truth. 1 he doćirine of the erojs, and Paul's Goſpel; and have accordingly rai fed their standards in the capitals, both of old and new-England : And Paul's motto, in fast ings often,they have fet up the baits of feastings often, and a free encouragementofboth publick and privatedi verstans; asif inclination did not lead people fastenough that way, without the fan&tion of religion to put them forward therein. And instead of keeping under the body, their ſcheme would keep many from divine wor ſhip, every Lord's day, to provide for feasting the body. And tho' they fay, “. We are utterly againſt “ aiming to promote the cauſe we contend for, either “ by creeping into private houſes, or by cauſing our “ voice to be heard in thestreets”, page 29. yet they do it by that art, “ Whoſe fofteſt notes out strip loud thunders found, And ſpread their accentsthro' theworld's vaſtround”* * Stennet's Ænegma on writing.

True Faith will produce good Works, 23 And as creeping, is the oppoſite of going upright ; therefore all who walk not uprightly according to the truth of the goſpel! let it be to get into private or publick houſes, arejustly faid to creep in. Paul's weapons were uſed for catting down imagi nations and every high thing that exalteth, it felf against the knowledge of God, and bringing into cap tivity every thought to the obedience of Chriſt, 2 Cor. 1o. 5. But this pretender to Paul's goſpel, encoura geth finners to hope that either they were justified in infancy,or elſe may be at the clofe of life ; and teach eth them that the deity makes little account of our thoughts thro' all the buſy feenes of life: andinstead of pulling down fatan's strong holds, he has uſed his art to fortify them, fo that now, if a preacher makesa cloſe addreſs to their thought and conſcience, and calls them in Chriſt's name to furrender into his hands ; to believe on him &c. the imagination of a dead body is brought up, and the preacher is ridiculed as if he was abſurdly talking to a fenfeleſs corpſe; tho’ probably the fame image, was in the finners thoughts in the other part of the diſcourſe, to guard against any conviction that he was ſpiritually dead, becauſe he is naturally alive. Yet after this man has exerted all his wits to caſt contempt upon fuch addreſs, as if the reacher certainly meant that there was fome good principle in the finner's will; he is ſo inconfistent, that he labours much to move profeſſors to, what he ca ls, the ſelf denied works of obedience, without allowing them to think that they are po/e/ed of any inherent good principle at all. He ſays, “ A perſon by being “ brought to the knowledge of the truth, is not there “ by led to think himſelf poſſeſs'd of ſome goodprin “ ciple, by which he stands more nearly related to “ God than he was,or than other men. His comfort does

24: True Faith will produce good Works. “ does not lie in thinking on any change he has un . “ dergone, but he is comiorted in thinking on what ** is without him, on what is abſent from him, everi “ on what is in Heaven.” So Balaam faid, I/ball/ee bim but not now : 1 /hall behold him, but not mig b: where s Paul fays, Jeſus Christ is 1N you, except yoù he reprobates. Again, this writer fays, “ We muſt “ not confider the perſon advancing to the affurancé “ of hope as engaged in certain round of duties, fo “ as his comfort ſhould arife from a confioulnefs of “ his performing or deſiring to perlorm them from “ right motives. ** “ Thusthe christian profeſſion would becorne 4 * pharilaical fcheme. We must rether confider “ him, as, at the riſk of all other evils, ſeeking of “ fbelter from the greateſt in the fociety of Christ ,, and his diſciples”. * What contradićtion is here to Rom. 8. 15. Gal. 4. 6. z Cor. 1. i 2. and great num: bers of other places ? And what does all Mr. S’s re ligion come to at last, more than fpeculative notions about the truth, and ſome outward doings, without tbinking he is posteſs'd of any good principle by which he stands more nearly related to God than other men ; and without being tonſcious of having experienced any inward change, fo as to aft from right motives, or aestring fo to do ! Yet when he goes on in feasting, laughter, and diverſions, he ſtill hopes to have ſbeler from the greatest of evils, in the fociety of Christ and bis difciples. Now if we remember Loretto, and how he has treated protestant writers in general, and ob ferve that he declares our writers, upon the steps of the ſpirits work in convićtion and converſion, to be “ much more hurtful to mankind, than writers of “ romances”; and plainly fignifies that the pulpit at ' ' . prefetit * Epistolary correſpond. p 82, 83., & 86,

True Faith will produce good Works. 2$ } | preſent does more burt than the stage : And he fays, “ When we hear one deſcribing to us how he firſt “ obtained peace with God, it we find him taking “ pains to inform us of the influences of grace he *“ felt in his heart, and the operations of the Spirit lea “ ding him on to converſion, we may ſately fay, “ This is a ſpirit that ſpeaks of it felt ; this is not “ the true grace of God”. * And if we reflećt again that his plan . of church government, difallows the diſtinétion between circumstartial, and effential po nts, which is fo general with proteſtants, and re jećts every member that dare be fo bold as to judge otherwife in any cafe, than the church does; and yet that this very church referves liberty to her ſelf to corretī mistakes, and alter her ways as other matters may occaffionally be preſented. page 24. ; + Theſe and other things would be apt to make us think of an old story which they uſed to tell, of perſons taking fantiuary in the bofom of the church, whoſe head is called Christ’s vicar on earth. - And tho' this man and his followers appears con temptible to many, and he glories in it, and would not have any think thereis any danger of their “ ma “ king head as a faction or party of this world”. yet * Letters on Theron &c. Vol. : 2 page 61. 1o3 243. I am far from thinking that our writers on theſe ſubjects are free from errors: The following dif courſe will ſhew the contrary ; yet to treat Mr. Her vey, and many other excellent authors as he has done, is monstrous ; tho” his treatment of the work of God's Spirit is much more abominable. † « Lest thou ſhouldest ponder the päth of life, her “ ways are moveable, that thou canft not know them". Prov. 5. 6. - - Epist. Correſpond. page 15. *-i

26 True Faith will produce good Works. yet a due confideration in the light of truth might give us another view of our ſtate. For tho' few have received his model of church affairs ; yet many are pleaſed with his crafty cants upon our moſt awake ning pręachers and writers ; and inſtead of mortifying the deeds of the body, they are ſtrongly attached to the pleaſures of fenfe. And if we realize how much pro f ffors of religion value themſelves, upon their nice diſtinétions and refined ſpeculations, with fome polite forms ; while they give fad proofs of unacquainted neſs with heart exercife, anda living conformity to God: and obſerve how many inventions they are feeking out to eaſe their minds, in neglect, if not contempt, of this good old way ; theſe, and many other things might | justly alarm us a'l. For let men pleaſe themſelves never fo much with their refined fentiments, and a bare belief of the truth ; yet he who cannot lie, fays, ** Becauſe they received not the love of the truth, “ that they might be faved, God ſhall fend them “ strong deluston, that they may believe a lie; that ‘ “ they all might be damned, who believed not the “ truth, but had pleaſure in unrighteoufnest”. 2 7bef. 2. Io–I 2. What did the counſel of Balaam do, af ter he had ſpoken many bright truths ? Feasting un der the name of religion, and carnal embrace, invol ved Irael in ſuch iniquity, as Phinebas and other princes faid, they were not cleanfed from, even when fettled in Canaan, altho' there was a plague which fwept off twenty four thouſand of them, Num. 25. 9. and 31. 16. Želhua. 22. 17. See alſo Rev. 2. 14. The apoſtle Paul not only fays, It is high time to awake out of /leep, but he aifo warns us against this, and other ſnares which tend to lull us to ſleep again ; for we are told that the word Comu", which is tranſla ted rioting,in Rom. I 3. 13. is with the heathen theGod of |

True Faith will produce good Works. 27* offeasts : * And furely thatGod who muſt have feast ing and kiffing, upon every day that is fet a part for his worſhip, is more properly called Comus than Christ ; or + Lord Peor than Lord Jeſus. I doubt not but many are now drawn into theſe ways in their ſímplici ty, as thoſe were who followed Alfalam, when he pretended he was going to pay bis vow unto the Lord. 2 Sam. I 5. 7, 1 1. Who then can hold his peace un der fuch apprehenſions ? No man’s ſtation is fo low but if he diſcovered a lurking enemy, or kindling freready to ſpread flaughter and defolation allaround, ought to alarm others of their danger : He, who would excuſe him from guilt, if he neglećted fo to do ? And tho’ falfe alarms ought not to be made, yet a mistake in that would be more eafily excuſed, than a neglećt to give notice of real danger. Therefore none may justly blame fo weak an attempt as this is, if I have truly pointed out any ſnares and dangers which at preſent attend us, that my brethren and fel low mortals were not fufficiently a ware of before ; for when the apoſtle jude found it needful to write unto us, and exhort us to contend earnestly for the faith; the reaſon he gives therefor is, that there are certain men crept in unawares, who under a pretence of grace, with great fwelling words, ufe all their art to cover and gratify the fire of lusts, which expoſeth to the juſt vengeance of eternal fire: And he plainly direćts to one method of help, that is now craftily guarded againſt, namely cloſe and moving addre fies to men's fouls, for their deliverance from ruin. After exhort ing faints to a cloſe walk with God, he fays, “ And “ of fome have compaffion,making a difference : and - D 2 others * Vide Dr. Gill on the place, and Mr. Edward’s life and remains publiſhed 1765. * † Baal fignifies Lord.

23 True Faith will produce good Works. “ others fave with fear, pulling them out of the fire ; “ hating even the girment ſpotted by the fleſh”. He had already. fpoken of dreamers, and here he has a plain allufion to perſons in a deep ſleep, when, tho’ they may have fine dreams and notions in their beads, yet the fames are juſt ready to conſume them. Who can obſerve this emblem and not renounce and deteſt that cold, and generalway of ſpeaking upon the great concerns of eternity, that is fo much in yogue at this day ! John was a burning as well as a /bining lig bt. Some fenfe of the importance of theſe things has carried me beyond my firſt deſign ; but now I leave the foregoing and following remarks both upon our mifery and the goſpel remedy, to the readers judg ment, defiring each one to be as noble as the Bereans were, and ſearch the fcriptures daily, whether tbefe things are fo If any thing is found to difagree there with, let it be rejected in welcome : but if any /corn to regard the truth, he alone must bear it. On the other hand, if any ſhall receive the leaſt benefit here by, 'tis hoped they will neither neglect to give all the glory to God, nor to pray for their unworthy ſervant in the goſpel. - IsA Ac BAckus. Middleborough, - May 4th 1767,

3 E EX : $ $ $ $ $ $ $ $$$$$, $ $ $;$ $ $ $3 Wst e zĂe e zes e es s S e est.st3 = Faith wrought with his Works. *$$$$$$$$$$$*********** JAMES II. 22. Seest thou how Faith wrought with his Works, ana by works was Faith made perfeết. OME have thought that there was a diffe *š s A rence in fentiment between Paul and :S „„A James,becauſe one infists fo much uponjuf FA est by faith without works ; and the other afferts that by works a man is juſtified, and not by faith only. But if the ſcope and occaſion of their writings be duly attended to, this ſeeming con tradićtion will vaniſh. Paul , laboured chiefly upon laying the foundation of chriſtianity, where Chriſt had not been named ; and ſcarce any thing is more natural than for fouls when awakned to think, that as by breaking the law they expoſed themſelves to divine wrath ; ſo that the way to appeaſe that wrath, and obtain God's favour is to keep the law : therefore he engageth with all his might againſt all fuch notions, and fully proves that nothing but Chriſt's righteoufneſs can juſtify us before God : while řames wrote principally to profeſſors, to ſtir them up,and exhort them to live agreable to their pro - festion,

so True Faith will produce good Worži. festion, in the feveral places where they were featter ed abroad ; and to expoſe the abſurdity of pretending to have faith when it did not produce obedience. He puts the queſtion, What doth it pr. fit my brethren, tbo’ a man / y be bath faith, and have not works ? can faith ſave him ? That is, can that be ſaving faith which does not bring forth good fruit ; - and what profit is there in a man's faying he has it, when we have only his bare word to prove it ? And he pro ceeds to make this demand, –Shew me thy faith zvitko ut thy works, and I will (hew thee my faith by my works : From whence it appears that the juſtification which he is there upon, is what is evidential, a fhew ing and evidencing to others that we have justifying faith. And to illustrate the matter he brings in the example of the father of the faithful,ſaying, ‘was not * Avraham our father justiñed by works, when he had * offered Iſaac his ſon upon the altar ? Abraham belie * vedGod and it was accounted to him for righteouf nefs”, long before that time ; but now the evidence thereof, and of his true regard to God’s authority, fhined forth with peculiar luſture, which I take to be the import of theſe exprestions, Now I know that thou fearest God. Gen. 22. I 2. With great propriety therefore, is this example introduced to detećt a dead faith, and to ſhew the difference between that and a living one. The apoſtle would have us obſerve it well : Seest thou bow faith wrought with his works ? how power fully it governed his heart and conduct, in ſuch a try ing affair. Yet let us remember, he does not fay, “ fee how his works produced his faith”: No, he fets faith as the leading grace, and tells us in the next verſe, that the fcripture was fulfilled which faith, Abraham believed God, and it was imputed to him for righteoufneſs, fames held to juſtifi ' . * CallOil

True Faith will produce good Workr. st tk : inA i | || f : : 1 : , ;: cation by imputed righteouſneſ, as much as Paul : and on the other hand, Paul held to taith which wor keth by love, and makes ſouls Careful to maintain good works * as much as}ames ; they were fweetly agreed. What I ſhall further attempt from this text, as divine affistance may be granted, is, .l. To open the nature of Faith. II: Shew its powerful influence on the heart and life. III. How by works it is made perfect. I. I ſhall endeavour to open the nature of this faith upon which there have been great controver fies in our day. And I ſhall endeavour to keep cloſe to the ſcripture account of it, which ſhews plainly, 1: That Chriſt is the author as well as finiſher of our faith : and that it is wrought in the foul by the axceeding greatneß of God's power. Hej. 12. 2. Eph. I. I 9. - 2. That the word is the means of it; Faith cometh * by hearing,and bearing by the word ofGoá. Rom. 1 o. 17 3. That the heart of man is the fubject of this grace : Hith the beart man żelieveth, Rom. 1o. Io, yea with all the heart, Asts 8. 37. Thus the author, means and feat of this principle, are Plainly pointed out: but ſtill it is inquired what is the nature of faith ? To this the anſwer is ready, , . 4: It is the ſubstance of things boºed for, the evidence ºf thig not feen. Heb. I 1. . The things boped for, are all the blestings which are Promiſed in the gof. Pel i grace and glory, and ºvery good thing that God's people need. Faith takes his word for all, and by it they appear ſubstaniini realities to the foul. The things not feen, Fomprehend all the affairs of the inviſible and eternal world, Which are revealed in the word ; ſuch as the being and perfection of God ; his Sreating all things out of nothing, and upholding all * Gal 5. 6. Tit 3. 8.

32 True Faith will produce goid Works. things by the word of his power ; his creating man in his own image , and giving to him a law as the rule, and condition of his lite ; man's breaking that law,whereby death and mifery are brought upon the world! the doćtrine of the trinity; the ſon of God's undertaking for us, and his taking upon him our nature, wherein he obeyed and fuffered in our ſtead, the juſt for the unjuſt,that he might bringus tc God ; the holy Ghoſt's coming to apply theſe great blef fings ; the reſurrećtion, g A future ſtate of happineſs to the righteous, and miferý to the wicked. Thefe and all other matters of dr. vine revelation, faith is the evidence of. - Evidence is to diſcover what is otherwile unknown, and to decide controverfies. Now the world by wif dom knew not God; and they are full of controverfies about divine things. But faith takes the divine evi dence as that which is fufficiert to end all diſputes. The believer ſettles the matter there, if God has faid it, that is enough ; for if we receive the witneß of men, the witnefs of God is greater. Human teſtimo ny about distant things, tho' it ſhould come from perſons of good credit, yet the things are distant and inviſible to us, and we know men may be miſtaken : but the Lord preſents the great things which concern in prefent view, to the believing foul. His word is compared to glaſs, which opens as ir were a window into the eternal world, fo that when the ſpirit takes the veil from our bearts, we all with open face, beholding as in a glaſ the glory of the Lord, are chan ged into the fame image, 2 Cor. 3. i 6– 18. Thefe plain fcriptures may teach us the evil of that opinion “ that in the firſt aćt of faith we believe, that which was not true before’. The objećts were the fame before, tho’ we did not fee them 'till then. * 11.Cfc eneral judgment, and the ,

true Faith will produce good Works. - ss there is as little truth in afferting on the other hand,, “ that we have no knowledge of our intereſt in thoſe “ bleſſings, in faith, but only by its effects afterwards”. Indeed the glory of divine objećts engages our firſt attention ; yet as the firſt entrance of the word gi veth light, * it gives the foul at the fame inſtant, fome knowledge and enjoyment of the benefits of the glorious Sun ! + and which is greatly conſumed by after effects. “ The cońveyance of the truth to them, “ for their relief, as much prevents every motion of “ their will, as did the divine gracious purpoſebefore the world was”. For the guilt of unbelief lies in this, that light is come into the world, and men love dark nest rather than light : And their eyes have they clo fed, least they ſhould fee and be converted, and healed. They are willingly ignorant of the evidence of the truth of God's word, which fhines in all his works. § Now how can any foul poſſibly be turned herefrom, tobehold thelamb of God which taketh away the Sin - of the world, || without any motion of his will ? - Another mistake may likewife be detected here. Some hold that the faith which unbelievers are condemn’d for the neglećt of, is a lower kind of faith, than that which is ſaving, But what is faving faith befide this, viz a receiving with all tbe heart. the witneſs and testimony that God hath given us, of eternal life in , his Son ? 1 Joh. 5. 9–12. And he that believeth not God, hath made him a liar. The evidence of this truth fhines fo clearly as to leaye all without ex cufe, who do not believe with all their hearts ; while every foul that is made willing, by divine power, to receive his testimony, and/et to his feal that God is true, knows that thisfii: not of himſelf; it is the . - fff * Pſal. I 19. 13o. † Pſa' 84. i 1. Mal, 4. 2. sif § Jah. 3. 19. Acis 28. 27. 2 Pet. 3, 5, | John 1, 29

34 True Faith will produce good Works. gift of God ; " who is worthy to be obeyed as welf as trusted for ever. Which leads us, II. To conſider the powerful influence of faith on the heart and life. Seest thou how faith wrought with his works ? how it moved him to ready obedience. When the command came, “ Take now thy fon, thina “ only fon Iſaac, whom thou lovest, and get thee “ into the land of Moriah ; and offer him there for “ a burnt offering upon one of the mountains which “ I ſhall tell thee of” ! † Abraham knew it to be God’s call, and that was enough for him ; he never tands to confer with fleſh and blood, nor to fay, “ I “ am in a juſtified state, and thererore I ſhall be fa- “ ved if I do not comply with fo ſurprizingand trying “ a command”. No, tho’ there never was a com mand which nature might form more plaufible pleas against than this; yet he makes no delay, but rifeth early in the morning, prepares for the journey and goes three days travel to the appointed place, for the heart rending work ; and there, with unfhaken refo-lution he proceeds in his obedience, until a voice from heaven gave him a releafe from ſacrificing his fon, and faid, Now I know that thou fearest God, Jeeing thou hast not witheld thyfon, thine only fon from me, Gen. 22. r–1 2. - Come precious fouls, attend here and learn what that fear of God is, which is fooften enjoined and re commended in fcripture : it is not that dread that moves many to work like staves for tear of puniſh ment; but it is a noble regard to God which flows from acquaintance with him, and faith in him, where by the faint views him as worthy to be obeyed with all our powers, and that nothingis too dear to be given up at his command. Such is the nature and inserQ * fohn 3. 33. Eph. 2. 8. +*Gen. 22.

True Faith will produce good Works 35 i: of true faith. There are three things in faith which powerfully excite to obedience, and guard against all the ſnares of fin : The believing foul views the pre cept to be true and excellent, therefore to be obeyed; the promife to be fure and fufficient, therefore he ſhafi be ſupported; and faith prefents eternal thing as nec r and real, therefore to be regarded without delay. And if we carefully obſerve, we ſhall find that in theſe are the main fprings of obedience, and that the contrary, is the root of all miſchief. 1. The foul by faith views and esteems all God's precepts concerning all things to be fure, right, and excellent, therefore ever to be obeyed. P/al. 93 5. s and i 19. i 28. The contrary of this was the main ſnare that drew our firſt parents into diſobedience. God had given them a law, and declared that in tha day they broke it, they ſhould furely die : but the fer pent repreſented that command unreaſonable, and faid, ye /ball not furely die if ye brake it; and to him they -« hearkned, and rebelled against God. And tho' ma ny of their children deny their being finners by na ture ; yet they might be justly challenged to produce one of them all, who does not naturally conceit, that the plain letter of God's law is hard and fevere, and that if they break it, yet the full penalty will not take place upon them. Nay what leſs than this, is impli ed in all their objećtions against the doćtrines of abſo lute and certain falvation in Jeſus alone ? Repreſen: ing as tho' theſe doćtrines would hinder obedience. All fuch objećtions carry fuch language as this in them, 'namely, that men do not view the divine law to be true and excellent, nor the lawgiver to be worthy of all honor and regard; no, but fince he has got the wer in his hands, we muſt make the beſt terms with im we can, leſt he fall upon us and deſtroy us ; ~^ E 2 tho’

36 True Faith will produce godd Works r tho' if we were oncecertain that we were fecure there from, we would take our eaſe, and live as we hist. O astoniſhing ! Is this the dignity of human nature. that we hear fo much of ! We all know that what, - we love, and have a great esteem of, we purſue after and delightin, without being drove to it by terrors, or puniſhments : yea, we will purſue after it tho' ter rors and dangers ſhould appear againſt us, and ſtill hope to eſcape the danger, and to enjoy the objećt of our defires : Thus the covetous perſon purſues after, his beloved gains, the ambitious man after his honors, and the luxurious man after his pleaſure ; and not withstanding the curfes of the law are levelled direćt ly againſt him, he ſecretly hopes to eſcape the jaſh of them,which hope is ſuppored by unbelief. So Moſes deſcribes the root that beareth gall and worm wood, asbeing one who heareth the words of the curſe, yet bleffeth himſelf in his heart ſaying, I ſhall have peace, tho' I walk in the imagination of mine heart. Deut. 29. 19. 4 - Every foul which runs on in fin, is ſome way or other blinded about the truth and verity of God's law ; but the believer views his teſtimonies to be ver fure, and that holineſs becomes his houſe for ever, which engageth him to walk in all the commandments, and ordinances of the Lord blameleſs ; and he is abundantly strengthned therein. 2 By viewing the promife to be fure and fufficient, and therefore he ſhall be fupported in all the work that God calls him to. This is one peculiar glory of the goſpel plan, that a full ſupply of help is provided and promiſed to enable the faint to go thro' every du ty, that the precept enjoins upon him. Is he called to go thro’ rough ways, then his ſhoes /ball be iron and bra/s, and as his day is his strength/ball be. Is 4. . . - - - he

True Faith will proauce good lWorks. 37 #: 0 y;" ''' y! is f:: he aſſaulted with temptation? The Lord ſays, my grace is ſufficient for thee , yea, he ſays to all his children, I will never leave thee, nor forfake thee : Jo that they boldly fay, the Lord is my helper, and I will not fear what man /ball do unto me. Heb 13. 5, 6. A believing view of thele and other exceeding great and precious promifes, gives the faint a participation of ſuch divine ſupplies as enables him to be stedfast and unmoveable, always abounding in the work of the Lord, forasmuch as he knows that his labour is not in vain in the Lord. 2 Pet. I. 4, 1 Cor. 15. 58. While thouſands and ten thouſands, who have had fome fight of the danger of a finful courſe, ſo as to bring them to reſolve to lead a new life , yet have fainted in the way, and by reafon of difficulties without, and ſtruggles within, have given up the cauſe and turned again to their old ways, if not into worſe condućt than before. Alafs! what multi tudes of old, deſpiſed the pleaſant land, which God had promiſed to Iſrael, becauſe they believed not his word : * and tho' they could not deny but it was a good land; yet they imagined that strength of the ene mies, and the heighthoftheir walls,werea fufficient bar againſt their proceeding any further, and a good reaſon for their turning back into the wilderneſs; where, by God's awful judgment their carcaſes fell. And we have abundant evidence that the record of their fall, flands as a loud and constant warning to us all, to give the more earnest heed to the things which we have heard in the goſpel, leaſt any man fall after the fame example, of unbelief + Natural men purfue a ſeparate intereſt of their own in all they do ; therefore they muſt ſupport themſelves and their cauſe : but all that are reconciled to God, w ~*~ - becom • Pſal, 106, 24. Bai 95. & Heb. 2, 3 & 4 chapt

38 True Faith willproduce good Works. . become one with him, in interest and end ; hence they do nOt go a warfare, againſt the world,fleſh and devil, at their own charges ; but have truth it ſelf engaged to/upply all their needs, which strengthens them to come boldly to the throne of grace, that they may ob tain help in time of need. * This distinétion is very conſpicuous in the ſpies which Moſes fent to view the land; altho' thetrue, and the falſe ſpies bothad a fight of the fame walls and enemies, yet how differentis their language : The one ſays, HWe are wellable to overcome them; but the other faid, We be not able: And the cauſe of this difference injudgment is quite plain ; The falſe ſpies formed their conclu fionby computing what proportion there was between their own strength, and that of the enemy; while thetrue ones viewed the infinite diſproportion there wasbetween Jehovah, by whoſe direction they aćted, and on whoſe promiſe they trusted, and all thoſe tall worms which others were fo much frightned at ; and this view made them plead with Iſrael not to rebel againſt the Lord, neither fear the people of the land, for, ſay they, they are bread for us; their defence is departed from them, and the I ord is with u, fear them not. Num. 13. 3o, 31. & 14 9. But the con gregation refuſed to hear, and believe this noble testi mony, and O, how dreadful were the conſequences ! . | “ Look back, my foul, with holy dread, “ And view thofe antient rebels dead ; “ Attend the offer’d grace to day, “ Nor looſe the bleſſings by delay. “ Seize the kind promife while it waits, “ And march to Zion’s heavenly gates ; “ Believe, and take the promis'd reſt ; ‘ “ Obey, and be for ever blest”, † Th - S * Phil. 4. 19. Heb. 4. 16. t Watts in the 95th Pſalm.

True Faith will produce good Works. 39 The truth we are upon fhines with peculiar lustrein the example of another antient patriarch. 7acob upon his return from Padan Aram with his family, hrard that his angry brother was coming to meet him, with four hundred men, which filled him with great concern ; and what can he do with his feeble compa ny? why, he makes his addreſs to his heavenly friend, (as well as improves the beſt means within his power for relief ) and fays, O God of my father Abraham, and God of my father Iſacc, the Lord which faid un to me, return unto thy country, and I will deal well with thee : I am not worthy of the least of all the mercies, and truth, which thou bast /bewed unto thy Jervant.–Deliver me, I pray thee,–thou faid'st, F will furely do thee good. Gen. 32, 9–12. O my friends, here is an example for us all ! and may we duly regard it. . Here precept and promiſe are ſweet ly united, which fatan is ever trying to feparate as he did in his temptation to our Saviour, when he * brought the promiſe of being borne up by angels : but left out the claufe, in all thy ways, which reſpectsthe ways that God has directed us to walk in. Thus he often tempts fouls to preſume upon being upheld by divine promife, tho' in away of difregard of di vine rule. But ỹacob could appeal to what Godhad faid, for the warrant of his conduct, as well as for the fupport of his caufe ; yet he is far from pleading any deſerving of his own; he fees that he is not worthy of the least mercy ; at the fame time he believes that God istrue, and there he fixeth his claim. Thou faid'st I will furely do thee good; and with humbleboldneſs, he would hold him to his word, and fay, I will not let thee go, except thou hlef; me. And thebleſſing he had with a witneſs; anda new name, which fignifies that, as a prince he prevail'd with é : - * COIme

4o True Faith will produce good Worki. Come all you who fay, that the belief of mercies be ing ſure to us, will make us careleſs in our condućt : dare you still confront heaven ? For fo long as this and other fuch like facred records remain true, all fuch objećtors will be found liars, and their ſpeech nothing worth. At the fame s time, this inſtance fhews what a dead, vain thing, that pretended faitla is, which does not influence men's hearts, and go vern their behavior. Seeft thou how Jacob's faith moved his foul to plead and wrestle all night for pro miſed bleffings ; and likewife diligently to ufe the beſt means he could, in order to obtain the deliver ance he wanted ? Thefe are the footsteps of the flock, which we must go forth ly, if we would find reſt to oúr fouls. A further confirmation of our doćtrine is, 3. That faith views eternal things as near and real; therefore to be regarded without delay. What mul titudes are there, where the goſpel ſhines, who do not pretend to deny the importance of religion, that v ſtill neglečt the great falvation ? The chief cauſe of which, is that the objects of fenſe, and things of time, appear to them as preſent realities ; while thať falvation is to them a distant uncertainty: And there fore to part with preſent honors, riches or pleaſures, for things which they know not, they will not do, as long as they can help it. . Thus they are willingly blinded by the God of this world, leaft the light of ibė goſpel ſhould ſhine unto them : but when God who commanded the light to ſhine out of darknefs, fhines into the heart, * then all things appear juſt the re verſe ; the glories of this word are feen to be uncer tain, vexatious vanities, and ſpiritual things to be pre fent,and glorious realities. By faith Moſes refuſed all the glittering charms of Pharaob's court, and choſe to” * 2 Cor. 4. 4, 6. e --

Trae Faith will produce good Works. 4* * - * Heb. Í 1. 24-27, to take his lot with God's affiiãed people ; for he ſaw the pleaſures offîn were but for a ſhort feafon ; yeahe: esteemed reproach for Chrift to be greater riches than the treaſures, in Egypt; for he bad reſpeči unto the re compenſe of the reward. * Faith preſents the great white, throne in view, and gives; the foul (as it were,)to hear the awful and glorious fentence from thejudges. mouth, which ſhall reward every man according to his works : and this moves the faint to aćt now, as every one will wiſh they had aćted when theſe hea-, vens ſhall be no more : yea, and he finds that in keeping God's commands there is great reward. . , , And as faith guards againſt the allurements, fo it does alſo against the terrers of the world and the de vil. By faith Moſes farfook Egypt 3. led forth Iſrael. from their cruel master, not fearing his wraib, tho’ one of the greateſt of earthly Kings, for he endured as, feeing bim who is inviſible. God reproves his people. fmartly by the prophet, that they ſhọuld be afraid of a man that /hall die, and forget the Lord their maker,, lfai. 52. 12, 13. A believing view of him, was fuch a fhield to Daniel's three friends, against the rage of another monarch, who had ſpread terror thro’ the world, that they could boldly tell him to his face, that they were not careful to anſwer him in a matter in which he commanded, what their God forbid : and that they would not okey him therein ; no, not- . withſtanding a fiery furnace was fet before them, as the penalty of ſuch diſobedience, Dan. 3. 16. i 8. f’heſe truths are fo weighty, and fo delightful, that Iſcarce know how to leave them ; tho' it may be time that I come, . , - III. To confider how b works, faith is made per frá : and I understand two things by it, .* * A - F 1. That

42 True Faith will produce gºod Works. - 1. That hereby the perfect, or excelleðt nature of faith is made manifest : So the word made is fometimes : uſed ; as by Peter on the day of penticost : Let all the boufe of Iſrael know affuredly, tbat God bath made that fame jefus, whom you have crucified, both Lor and Christ, Aćts 2. 36. That is he hath made it ma nifest, or (as another.text has it ) declared bim to be ibe fon of God with power. Sð here, by works faith is made perfect, as its excellent nature is manifeſted thereby. ` * » i - 2. By exerciſe it grows ; it is compared to a grain of mustard feed which grows to a great tree : So the juft who live by faith, walk in the path which is as the ſhining light, that /bineth more and more unto the perfeći day, Prov. 4. 18. Both of theſe, were emi nently true in Abraham : the perfect nature of his faith was made manifeſt, ſo that heaven bore teſtimo ny thereto ; and alſo this trying exercife, greatly en creas'd it. Many weighty; leffons might be drawn from thefe obſervations : I would touch upon a few. - ' 1. Hence fee how unreafonable and falſe, all the objećtions are, againſt the doćirines of free grace, and being faved by faith, which would repreſent them as injurious to the intereft of morality , when it is clear ły proved, that faith in Chriſt for righteoufneſs and ftrength, is the very principle from whence all good works flow ; yea, and truth it felf ſhews, that without . it we can, no more bear good fruit, than the branch can be fruitful without union, and communion with the vine, john. I 5. 1–5: , Yet (amazing to think of! ) the ſcripture is not fuller of proofs for theſe doćtrines, than the world is of oppoſition againſt them ; but if we examine care fully, we ſhall find, that what is faid againſt the doćt fines of grace,proceeds chiefly from the farne quarter, - - - - that

• True Faith will prodace good Works 43 | that the falſe prophets dreams did of old, namely, ' the deceit of their own bearts. We may often hear men, telling how they would gratify their lufts, if they believed them doćtrines were true; and alſo that : if their good works, did nothing towards intitling them to divine favour, they would never do any more. Such language, has often reminded me of Solomon's remarks, that when bs that is a fool wal ketb by the way, his wiſdom faileth bim, and be faith to every one that be is a fool ; for what greater folly can a man expreſs, than this ? Such language holds forth plainly, that alltheir delight is in fin, and there fore if they were once delivered from fear of the con fequence, they would indulge their lufts without con troul, with all their might : and that as to their pre tended good works, felfis the fpring and end of them all ; fo that if felf was but fecure they would not care what became of God's honor, or others welfare ; and on the other hand, if felf might not lay in fome claim - for the fervices they do for God, they would quit the tedious buſineſs, - This folly is drest up in our day, with all the fine language, that many of the wife men of this world are matters of , who, with great pretences of reafon, “ make as bold with the bible, (as to the goſpel part “ thereof ) as one of the fenate houſes fometimes do, ‘ “ with a bill fent them from the other, i. e. fpý “ faults,and make amendments,only to clog thefame, “ and render it obſcure and intricate, that fo it may ** fink at laſt” * But before men venture fo far to fpeak evil of thoſe things, which they know not, they had better come down to things that they do know: and if they would give fuch a deſcription of their fentiment, about what is good oeconomy in their own families, 2 I 2S * Mr. S. Keeps divine energy. dedication page 5.

r= 44 True Faith will produce good Works." · as they do about Chriſt's family, there would be no great danger of their ſubverting whole boufes, as they often do. Let one of thefe doćtors come out, and tell the world, that “ He has got a very affectionate “ and faithful wife, and the way ſhe is kept fo, is by “ a conſtant fear of being divorced and puniſhed, if . “ ſhe ſhould embrace a falfe lover ; and that he has “ no other way to keep her in good order, bút only ** by holding her in fufpence about his unfhaken love “ to her” : Or that “he has got an excellent and “ obedient fon, and the way he is kept fo, is by fre ** quently threatning to difinherit him, if he does not “ behave well ; and that he is forced to hold his “ fon always in doubt, about ever enjoying his fa “ ther’s eſtate ; in order to keep him in good fub “ jection to his commands”. Now when they can convince us, that this is the beſt fort of oeconomy in la human family, then poſſibly we may believe, that aſfurance has a hurtful tendency ; and that it is not beſt, for Chriſt to grant the requeſt of his fpouſe, when ſhe cries, Set me as a feal upon thine beart :– for love is strong as death, jealouſy is as cruel as the grave. * Tho’ as long as we believe that God knew beſt what has a good tendency, who fays, of our ſpi ritual David, If his children forfake my law, and walk not in my judgments, then will I viſit their tranſgreffions. with the rod, neverthelf, my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulnefs to fail. And that he is willing more abundantly to ſhew unto the heirs of promiſe the immutibility of his counfel, that they might have strong confolation : † ſo long we muſt detest and abhor all fuch teachings as would repre fent, that the knowledge of God's unchanging love in Chriſt Jeſus, is of a dangerous tendency. L - et * Cant. 8, 6, Pſal, 89. 30-33. , + Heb. 6, 17, 18 *. 4 | |

True Faith will produce good. Irri; 45 | · Let us attend to the teſtimony of one, who was with our Lord on the mount, concerning this rnat čer. “ Beloved, (fays he) now are we the ions of “ God, and it doth not yet appear what we ſhall “ be : but we kNow, that when he ſhall appear, we “ ſhall be like him ; for we ſhall fee him as he is. “ And every man that hath this hope in him,purifieth “ himſelf, even as he is pure”. * This teſtimony is diematrically oppoſite to the modern notions of ma ny, in two points : one is, that many will fay, “ If “ you are affured, you are got beyond hope” : , but řohn calls a knowing that we ſhall have the beatific viſion, this bope : and tho’ he does not affert that all faints have this Knowledge ; yet near the cloſe of this experimental epiſtle, he does fay, “ Thefe things “.. have I written unto you that believe on the name of “ the fon of God ; that ye may know that ye have “ eternal life”. +: Which is as plain as words can ex. preſs, that all true believers may know, that they have eternal life. : The other point is, the effećt of this knowledge. How often have we heard it declared, that if a perfon “ knows he ſhall go to heaven, this ** will make him careleſs about his condućt”. And yet John afferts, that every man that hath this hope in him, purifeth himfelf: and aims at nothing leſs thao, to be pure even as Christ i spure. And now who ſhall we credit ? him that wrote by inſpiration of God,or they that fpeak and write according to the wifdom of this world ? Surely we muſt give in to the apoſtles con cluſjon, Let God be true, and every man a liar. , Therefore, 2. Hence learn the reaſon why all fin is fummed upia unbelief, both by Chriſt and his apoſtles, fubn. 16. 9. Rom. 3. 9 & 1 1. 32. Gal. 3. 22. The more we look into things truely, the more . , clearly * i. • 1. Jahn 3. 2, 3. t foh. 5, 13.

46 True Faith wili produce good Works, clearly we ſhall find it to be fo. Truth abundantly declares that God is the fountain of all good and hap pineſs. Now, was this believed, by precious fouls, could they purſue a courſe contrary to him, in order to obtain happinefs ? Our Savior fhews, . that one foul is worth more than this world, and that if a man ſhould gain the whole world, and loofe his own foul, he would have a dreadful bargain of it. –If this was credited as a reality, could men poſſibly neglećt their fouls for earthly trifies, as moſt of them do ? Solomon fays, The getting oftreaſures by a lying tongue, is a vanity toffed to and fro of them that feek death. * Were this viewed as truth, by any that take falſe and deceitful ways to get wealth, it would be like the drawn fword + to one of old, who loved the wages of unrighteoufneſs, he fell before it. I have fome where feen this remark, that of all tranſgreſſors, the drunk - ard may feem to have the moſt reaſon to ſay, he can not help gratifying his luſt: yet preſent him with the fineſt bowle of liquor, and then let him know, that there is a dofe of poiſon in the bottom of it, he will not take it. Now truth it felf warns him not to look § upon the wine when it is red, when it giv eth his colour in the cup , becauſe,at the last it bueth like a ſerpent, and stingeih like an adder. . . " * So as to uncleanneſs, where is the mariner, let him . be ever fo weary, that would lie down upon the yielding wave, or think to take his reſt upon the top of a mast ? yet the oracles of God give this as a juſt emblem of him that yields to the harlots embrace. || Yea and alſo likens him to the ox that goes to the llaughter, and a bird that basteth to the fnare, and know etb. not it is for bis life. And if we (like Ezekiel) tUTIì * Prov. 21. 6. + Num. 22. 31. i Prov. 23. 31. 32° | Prov. 23. 34 & 7. 22. 23. . '

Trúe Faith will produce gºod Works. 47 | turn yet again, we ſhall ſeegreaterabominations than theſe, in the falſe fwearer. He is afraid of lofing omething of earth ; or, of meeting with ſhame and puniſhment from men, and what will he do ? why, he will deny the truth and appeal to heaven to con firm that, which God and his own conſcience know is falſe; which reminds me of a paffage in fir Francis Bacon, to this effect, that “ The liar aćts the part of “ a bravado towards God, but of a coward towards “ men ; for he faces God, but /brinks from men”. Be ye aſtoniſhed O ye heavens at this ! This again brings to mind a maxim, which people often ufe viz. “ Öf too evils chuſe the least”. Now there is the evil of fin, and the evil of aflıãion : one is againſt God, the other affects our felves ; and felf generally carries the day, ſo that Elibu's words are more juftly applicable, even to most profeſfors in our day, than they were to fob and his friends :–Take beed, regard not iniquity : for this bast theu cbeſen ra ther than affiitīion, Job, 36. 21. Whereas thoſe that live by faith, now as well as formerly, chuſe to en dure the trial of cruel mockings, and fcourgings, bonds and impriſonments ; yea to be ftoned, fawn afunder, or Rain with the fword : or to wander about in /beep /kins, and goat fkins, being destitute, afflitted, tormented, ra ther than accept deliverance upon any finful terms. Heb. 1 I. 35. 37. And did the ambitious man be lieve, that all men's hearts are in the hand of the Lord, and that he fpeaks the truth when he fays, Tbem that boncr me, I will honor; and they that deſpije me, ſhall be lightly esteemed ; * would he take the contrary way to obtain honor ? And what ſhall we fay of hypocrites ? They draw near to God with their mouth, and bonor bin with - - their * 1 Sam, 2, 3o.

48 Trae Faith will produce good Works. their lips; but have removed their beart far from him. * , They are very ſtrict in ſome outward forms of wor fhip, and generally add fome precepts of men to divine institution. They come and fit, fometimes before a good minister, and if he is eloquent, his preaching is to themsas a very lovely fang, and they will praiſe the fpeaker and his words, but they do them not : for with ibeir mouth they fbew much love, but their heart goeth, after their coveteoufneys : † ſo that they will turn afide the just for a thing of naught ; devour widow's houſes, and are full of extortion and exceſs ; § yęt will make, long prayers, and have many religious pretences, and cry, Is not the Lord among us ? none evil can come up-, on us. || They do not know that Chriſt 1s 1N them, tbe bope of glory " but might know the contrary ; , yet upon a negative propoſition, they form a poſitive concluſion. . . . . . Obſerve it well, they do not by faith trafi in Christ * yet will they lean upon him, and fay, Is not the Lord among us ? The world's religion is built upon mega-, tives ; but when the Lord's fervangs openly point, out to them their abominations, and warn them of, the dreadful conſequences thereof, they will watch, for iniquity ; make a man an offender for a word, and, lay a ſnare for him that reproveth in the gate ! + and tho' the beads of Zion judge for reward, the priests teach for bire, and the prophets divine for money ; § yet becauſe the Lord's name and worſhip is among them, they will not hear to any fuch thing, but for all they are fo much againſt certainty inreligion; they now poſitively contradićt the warning, and fay, none, evil can come upon us. Ah ! were they once convinced, - of * Ifai. 29. 13. Mat. . 15. 8, 9. + Ezek. 3ó. 3r, 32. $ lfai. 29. 21. | Mat. 23. 14 25. "I Mich. 3, 11; . § Col. 1. 27. t lfai, 29, 2o, 21. || Micah 3, 1 f, A 4 |

True Faith willproduce good Works. 49 áf the truth; finners in Zion would be foon afraid fearfulneſs /ball ſurprize the hypocrite. * Time would fail, to ſpeak of the evidence that ap pears from every quarter, of unbelief's being the root of all evil. The wages of all fin is death, † which comprehends the ruin both of foul and body, for time and eternity. This is what every finner is at work for, as much as one that is hired is at work for his wages : it is what he earns, and justice will give hiní his due. Come up then, you that ſay, “ If ourgood “ works do nothingtowards procuringGod's favour, we “- will do no more ; ” Did you believe that the wages of your bad works is death, and that you earn hell, by every fin you commit ; could you run on to abule the goodneſs of God, and treaſure up wràth unto your felves as you do ? Rom. 2, 4, 5. , - Methinks I hear fome fay, “ We are far from de: “ nying theſe plain truths, and rules ; but there are “ certain doćirines taught by fome, which do a world “ of miſchief. Ay, what are they ? why one is, “ That ali mankind are fallen undone finners, and “ cannot help themſelves in the least; hence 'tis in “ many mouth's I cant help my felf, and ſo they go ** on in fin”.* * , , , » . . . . . . ' Anſwer, I know I have heard it from many mouths, who yet, when death and eternity have been made to appear realities before them, have talked quite other language : for then they would cry, “ O if God will “ ſpare my life, I will never live as I have done” : Which demonstrates that they do not really fee, that they can do nothing, but only would ward off con vićtion by that pretence. Do you think the woman with an iſſue of blood, who had fuffered many things ef many phyſicians, andgºafpent all that /he had, - and * Iſai. 33. H4 • Rom, 6. 234

so True Faith will produce good Works and was nothing better, but rather grew worſe ; was hindered by a fenfe of her helpleſ; cafe, from coming to Jeſus for a free cure ? * Our Lord gives the rea fon of his being diſregarded, yea rejected by the 7ews thus, They that are whole need not the phyſician, but they that are fick, † Had they believed the prophets testimony, || That their whole head was fick, and their whole heart faint ; that there was no foundneſs in them, they would not have rejeếted our glorious phyſician as they did. Indeed the contrary opinion, was the very cauſe thereof; they thought that the Meffiah would teach them fome further good things, that they might do to inherit eternal life : T but when he proclaimed liberty to them from captivity and bondage, this gave great offence, aud they faid we be Abraham's fe d, and were never in bondage ; how Jayest thou, we /ball be made free ? § This doĉtrine is fo far from being injurious to good doings, that the contrary conceit is the main ſupport of finners and hypocrites, in all their bad doings in this . world. For ſo long as men think, that to gratify their carnal inclinations in pleaſure, and liberty, they will be upon their guard against any attempts that are made to turn them therefrom ; and will look upon all that make fuch attempts as enemies to their liberty, and happineſs; and if they cannot deny but the confequen ces will be dreadful hereafter ; yet fo long as they think they can turn when they pleaſe, they will put it off till a more convenient/ea/on. Whereas if they were once convinced that they are captives in the worſt of/lavery, and that nothing but almighty grace can deliver them, they would be in haste for delive * , rance *' Mark 5. 26 29. + Luk. 5. 31. || Ifa. I 5. 6. I Mat. 19. 16. Luk. I o 25. & 18. 18. * Luk. 4. 18. 28. John 8. 33 | Aćt 24, 25. Pſal. 4o. 2. Iſai. 51. 14.

True Faith will produce good works. 3 1 rance from the horrible pit. Solomon fàw the impu dent harlot, encourage herfelf, and entice others to take their fill of luftful loves, with this plea, that ſhe hadjust paid her vows, and had more peace offerings. with her. So God ſays to thoſe who had dehafed themſelves even unto hell, Thou art wearied in the greatneſs of thy way; yet faidst thou not, There is no bope. Tho' they were got fo near to hell in their condućt, they still hoped to eſcape ruin there ; and what was this bope built upon ? why, the life of their , hands ; this guarded them againſt being grieved for all their abominations, The Lord proceeds to ſay, I will declare thy righteoufneſs, and thy works, for they /hall not profit thee. For fayshe, I dwell,–with him that is of a contrite and humble ſpirit, Ifa. 57. 9, 1 o. 12. 15. In the next chapter the prophet is commanded to lift up his voice like a trumpet to /hew the houſe of Jacob their fins ; even fins which were covered under an enquiry after justice, and a pleaſing pretence of much devotion ; and he fhews them, that the pleaſure which they found therein, was a pleaſing conceit that God was indebted to them for thefe do ings. Behold! ye exaći all your labours ! And be cauſe he did not own their accounts, nor make them fuch returns as they expeếted, they complained and faid, Wherefore have we fasted and t hou /eest not ? . have afflićted our foul, and thou takest no knowledge ? Tho’ he did know at the fame time thất they did not looſe the bands of wickedne/s, nor unds heavy bur dens, and let the oppreffed go free : did not deal their bread to the hungry, nor cloaths to the n.ked Iſa: 8. I – 6. - / - 5 Theſe are God's declarations concerning his pes ples righteoufne/s, which is done by the life of their G 2 - hands + Prov. 7 14 18. ,^

52 True Faith will produce good Works, * hands ; and it all comes to much the fame with the doings of our firit parents, after they had got the knowledge that was forbidden ; it is to cover their na kedneß, and to bide even from God Yea he fays, they feek deep to hide their counſels from the Lord, lfai. 29. 15. That it may not be known what the true nature and fprings of their aếtions are. This ſhould put us all upor, cloſe confideration. Great profeffi ons of love in word and in tongue,are the polite mode of our days ; but as to love indeed and in truth, by giving to the destitute thoſe things which are need ful for the body ; or to lay down our lives for the bre thren, how little of that is to be found ? Here men have many plauſible coverings, * tho' John fays, How dwelleth the love of God in him ? + Paul was once hid under as good a covering as any of theſe ; yet when divine light fhined into his heart, he coun , ted all his doings and poſſeſſions but loß, and dung, for the excellency of the knowleage of Christ 7efus ; that he might be found in him, not having his own righteoufneß, but the righteoufneſs of God by faith. And he warns Christ’s flock to beware of thoſe who taught in the contrary way, as being dog and evil workers. Yet this was fo far from making him care leſs about his behaviour, that he direếtly renounce h the nòtion of resting in what he had already obtained, and afferts that he was reaching and preffing after perfeết holineſs, Phil. 3 2 8.–16. This ſhews the genuine effects of faith in Chriſt alone for righteouſ neſs and ſtrength. - Anothçr * “ And fome who have no need, complain of want, . « To thoſe whoſe bread they know to be but fcant ; “ Least they ſhould ſomething from their hands expect, «“ And fo by lying, cover therr neglect.”. Wright † Jam. 2 15. 16. i Joh. 3, 16.-18.

True Faith will produce good Works 53 Another distrine which many think has a bad ten dency, is that of perſonal eleếtion ; becauſe they often bear finners ſay, “ lf I am elected I ſhall be ſaved”, and on they run in all abominations. v But this is doing axa&ly as the devil would have them, even not to believe nor regard, thoſe things which are revealed that belong to us; but to preſume upon the fecret things that belong to God. * Thus he would have had our Savior preſume upon the fecret fupport of angels, by casting hinfelf down from the pinnacle of the temple, without any regard to the ways that divine revelation has direćted us to walk in. † Christ’s anſwer proves, that to uſe the ſcripture fo, is to tempt God, and not to trust in him. Elećtion is as expreſly taught as any doćtrine in the b ble ; yet it has been dreſt in fuch a form, in our times, that many start at the mention of it, as foon as they would at one covered with a bear-ſkin, and fo determine against the doćtrine by their imagination and paſſions, instead of being governed by ſcripture and reaſon. Indeed attempts are made tº bringboth theſe against it. One thing advanced for this end is, that to hold that a particular number are elećted, would make God a reſpeếter of perſons, contrary to his word. But if the matter be examined, we ſhall find that the reſpeċi of perſons, fo often condemned, is a perverting judgment, thro' a wrong bias, fo as to thew that re gard to fome, and difregard to others, which is unjust. † Now every pious foul deteſts any fuch thought con cerning God ; yet we have early notice of his reſpeết ing perfans in another fenſe. He had deſpeċi untu -Abel,and tohisoffering; but untoCain and to his offer ing he had not reſpect; which made Cain very wroth : - - whereupon * Deut. 29. 29. : † Mai. 4. 6. 7. + Deut. 17. 2 Chron. 19 3. i 7 **.

34 True Faith will produce good Works. whereupon Jehovah demands thereafon of it, and fays, If thou dost well, /halt thou not be accepted ? and if thou dost not well, fin lieth at the door. * . As if he had ſaid, “ Do you think I am fo unjuſt as not to ac “ cept all that is done well”. This demand Cain could not anſwer; but turns to talk with his brother, and to end the controvcrſy ſhed his brother’s blood ; and we are expreſly told, that the reafon why he flew hi u was, Becauſe his own works were evil, and his brothers righteous. Gen 4 4.–8. 1 Joh. 3. 12. Here is fovereign eleếting love diſplay'd, in the first family of the human race ; two brothers come to wor ſhip God, and he reſpects the perfon and offering of the younger, while the elder is not reſpected. This began a bloody controverfy which is not ended to this day ; and it all centers againſt God's doing what he will with his own grace; | and his not beingunder any obligation to beſtow it upon any, for all their doings. The state of this controverfy is fet in a very clear light by the evangeliſt Luke, who informs us, that Jeſus, after doing wonders in other places, came to » . | Nazareth * How strange is it, that fome will bring this demand, as a procf that we are to be accepted for our well deing which was made to convićt Cain of the falfhood of fuchi notions ! It was by faith that Abel offered unto God a more excellent jacrifice than Cain, hy which he obtained witnefs, that be was righteous. Both Abel's perſon,and his offering were accepted in the beloved Redeemer, fo that his works were done from a right principle, to a right end ; both of which were wanting in Cain's offering ; therefore his works were not well done, and the Sin lay at his own door. / Every good aćt flows from love, out of a pure heart and good conſcience, and from faith unfeigned : and the divine oracles affure us, that all who fwerve from this, understand neither what they fay, nor whereof they affirm, Heb. I 1. 4. Eph. I, 4. I Tim. I, 5 7. | Mat. 2o. 15. |- - A

True Faith will produce god wori, ss 3. E Nazareth, where he had been brought up, and on the fabbath-dav, he in their fynagogue read in the pro phecy of Eſaias, where it was written, The ſpirit of the Lord is upon me, becauſe he hatb anointed me to preach the goſpel to the poor, &c. After which he Þegan to ſay unto them, This day is the /cripture fulfilled in your ears : and all bare him witneß, and wondered, at the gracious words which proceeded out of his mouth. But Jefus foon diſcovered what noti ons they had of grace, for he faid, ye will ſurely /ay unto me this proverb, phyſician heal thy /el/ : what forver we have beard in Capernaum, da alſo in thy country, Which fhews that they ſuppoſed this glori ous phyſician was under ſome obligation to them, ſo that if he did not do as great things there, as in other , places he would be partial and need healing himſelf: But Jeſus aflures them that there were many widows in Iſrael in the days of Elias ; and many leapers in the days of Eliſha, and yet none of them had ſuch favours granted, as were ſhewn to a widow among Sidonans, and a leaper among the Syrians: Which was as much as to ſay, “ I am under no obligation to “ beſtow my grace upon you, becauſe of your out “ ward friendſhip, but have good right to grant it to “ beathens, while you are left to periſh in your fins”. And obſerve the effe& ; thoſe who had juſt before wondered at his gracious words, now were filled with wrath, and roſe up and T H R Ust him out, Luk. 4. 15–29. And why ſhould his fervants expect better treatment than their master had ? - As long as any perſon thinks he has any thing in him, or done by him, which can give him the leaſt claim to falvation more than others, he will not give in to this doĉtrine ; but all that are brought to ſee their undone eſtate, as it is, have no other gleam of hope, than * .*

- 36 True Faith will produce good Worki. than by fovereign grace : For they fee,that if any goođ thing were to be done by them, as a neceſſàry condi tion of their deliverance, it would be a gone cafe with them for ever. But to hear that God is gracious to whom he will be gracious, and that he justifies the un goaly; this is good news to their poor fouls: and when they receive it, they can heartily join with Pau in bleffing the father, for all the ſpiritual bieffings which are laid up inChrist, According as he bath chofen us in him, before the foundation of the word, that we Jhou'd be hoy. Eph. 1. 3–7. - - Obſerve Paul lays, Le hath chofen us, that we /bould be hoy : But the modern notions are, that he chufeth us becauſe we are hoy, making that to be the caufe, which Paul viewed to be the effeći. All the controverfy turns upon this point, whether the good p'eaſure of Goa’s will, or our free wil be the cauſe of our ho ineſs and happineſs. * Jelus is ſo far from giving for feen faith and good works, as the cauſe of babes, receiving goſpel grace, instead of the . wife and prudent, that he refolves it all into father’s pleaſure alone; forfo it ſeemed goodin his fight. Mat. H I . ' * One justly obſerves, that coditional eležtion, “ fets up an - “ inferior cauſe abové a fuperior ; making elećtion and “ falvation no more thán a may be, instead of a /hall be. . * It repreſents the Almighty as ever flućtuating in his “ councils, taking up with hew conſultations depen “ dant on the fickle will of man, and the uncertain “ a&is that flow therefrom: by which method he is “ brought in ſaying. O ! I will if they will ; and O # ** that they may will to believe, becorhe holy, dili “ gently and perfeveringly by improving their stock of “ free-will abilities, that they may be faved : neverthe “ lefs not my will but their will be done ! - Chandler's doctrine of grace, printed at Boston 1744 Page 2d8. - -

A rue Faith wull progace good lworks. 57 11. 26. And if any man teach otherwiſe, than theſe wholſome words of our Lord Jeſus Christ, and thể đoctrines according to godineſs, we are affured that he is both proud and ignorant, i Tim. 6. 3-5. An tho' fuch generally deny their partaking of Adam's fin, yet they at the fame time bear witneſs thae they allow the deeds of their father, by questioning the truth of what God has plainly faid: and aſpiring to be as Gods to know, inſtead of keeping their place as creas - - * ( tures, to receive and obey. . . . . . . . . . . Theſe great pretenders to reaſon, would deſpiſe a ftateſman or general, that ſhould lay fuch a plan of proceediags as would need perpetual alterations, and was liable to final diſappointment : yet fuch is their ítheme of conditional decrees. *> * . . . But methinks I hear fome fay, “ We havé one ob “ jećtion that is invincible againſt all this reaſoning, “ and that is, there are many who profefs a full be. . “ lief of theſe doćtrines, that are in tact tome of the “ worff of men. I own 'tis a lamentáble fact, that there are fuch men, and ſo there were in James's day ; and hé compares them to dead bodies, and fays, As the body without the ſpirit is deảd, jo faith without works is dead alf, Jaṁ. 2. 26. The Jews had the form of knowledge, and of the truth in the law : * fo m n. may have the torm of doćtrines of faith and a bódy of divinity, under the goſpel, and yet both of them condućt fo as tó cauſe the name of God to be blaſpb. med thro' them. Yet who would rejećt all bodies, becauſe there are fome deådstinking ones ? We read of the ſpi; rit of faith; and of living by faith &c. + and fo all ought to live. Again jude calls fuch perſons filthy dreamers ; aow who will fay that their waking thoughts and views, have not good influence ón their condućt, becauſe they may have many thoughts and views in . . . . H • - . : drearás * Rom. 2, 2o, 24. 2 Cor. 4 13.Gal.3 11. Heb. 1o. 38.

58 True Faith will produce gad Virk, dreams, while they remain aſleep on their beds. However, finçe you are for appealing to fač74, we will try a few of them . Nore that believe the ſcriptures can reaſonably deny that the Fevs had high flO tions of their power to do good works : Paul ſpeakethexprefly, that they fo lowed after the law of righ teoufnef, and had a zeal for God ; and he is as expreſs concerning the reafon why they did not attain to it, becauſe thy fought it not by faith, Rom.9. 31,32. 1o 2 They had no fuch faith as he taught in fovereign de crees, and fovereign mercy to helpleſs finners. No, they held to works which they could do, to entitle them to divine bleffings. Now let us fee what fruits theſe principles produced ; they both killed the Lord Jeſus, and their own prophels, and perſecuted the apof ilės : they pleaſed not God and were contrary to all men, &c. i Thef. 2. i 5, 16. But the apoſtles on the other hand, preached that both few and Gentile were all under fin, and that by gace we are faved thro’ faith, and that not of ourſelves, it is the gift of God. And thefe doćtrines ſpread their vićtorious and happy influ ence as far as the Koman conqueſts had ever extended. Afterwards there came on a terrible falling away, and the man of fin was revealed, who oppoſed theſe doćirines, and carried his notions of man’s power to do good works fo far as to hold, that he could do more than were required, But instead of theſe prin ciples producing goºd works; their bad works got to fuch a length, that the Pope's indulgenties to commit fin with hopes of another pardon, were openly fold by their miniſters, to get money. This ſhocked Luther ; and he and Calvin, and others were moved to protest againſt thoſe abominations,and boldly to preach thofe doćtrines, which have born Calvins name ever fince, And none will deny that they produced great and good .

- - ---=== 1 True Faith will produce good Works. 59 tº , good effećts then, but fuch as are either ſecret or open friends to popery. Great was the ſpread, and happy the influence of theſe doćtrines in our nation at thofe times ; yet the contrary principles have fince ex tenfively prevailed, And a ńoted divine obſerved eleven years ago, to an affembly of the national cler gy, that “ ’Tis a general complaint, that our chur “ ches are leſs frequented than they uſed formerly to “ be, and that degeneracy of manners univerſally pre “ vails. Now fays he I may venture to affirm, that “ the moral preaching fo much in vogue, is the cauſe “ of all this. In ſhort we have preached morality “ fo long, that we have hardly any morality left ; “ and this moral preaching has mad our people fo ** very immoral,that there are no lengths of wicked “ neſs which they are afraid of running into”. * I am not infenſible that many are ready to rej & this teſtimony, becauſe it comes from a friend to the doćtrines which they diflike ; therefore out of the a bundant evidence which might be produced from the other fide, I will touch upon what appears in one, that the nation has owned to be a rational writer. I mean Dr. John Brown, whoſe estimate of the manners and principle of the time , publiſhed ten years ago, met with ſuch a reception that we are told it had fix edi tions in feven months. Therein he gives a very rati , onal account of the preſent ſtate of our nation, de duced from plain faćts. He fays, “ We may with “ truth and candour conclude, that the ruling cha “ raster of the preſent times is that of a vaih, luxuri “ ous, and felfiſh effeminacy”. And which has pre vailed to fuch a degree among them, who are called polite, that he fays, “ To ſuppoſe a man of faſhion * * H 2 r “ Íway’d * Mr. Jone's Sermon at the vifitation of the Archdeạcon of Surry, Sept. 1755 page 16, 17. -

6o True Faith will produce good Workr. r - - , * : “ fway'd in his condućt by a regard to futurity, isan affront to the delicacy and refinement of his tasté. Hence the day fet apart by the laws ofhis country, for religious fervice, he derides and affronts as a “ vulgar and obſolete inſtitution”. And they have fo loſt a fenfe of honour, that he fays, “ They laugh at the pićture of their own follies; they go home, and wubout a hlufh repeat them”." And he fhews, that the principle of regard to the publick good is fo får lóst, and a ſystem of political felf-interest introduced in its room, that “ a founeation is laid for endlefs diffention in the state”. Thus (fays he) by gradual and unperceived decline,we feem glid ing down to ruin. We laugh, we fing, we feaſt, “ we play : we adopt every vanity, and catch at eve “ ry lure, thrown ou to us by the nation that is plan - i * ning our destrustion”. }, Thus he points out our danger ; and dreadful ex fince have confirm’d the truth of theſe ob ervations. But what ſhall give relief in this doleful caſe ? why Dr. Brown fays, he had it in his thoughts, to have proceeded to the conſideration of their most f : remèdies : but (fays he) as the cloſet-proG jºðs of retired and ſpeculative men, often are re “ garded, as chimerical ; he was therefore unwilling, “ at preſent, to hazard the diſcredit of fuch an at- “ tempt”. And goes on to tell ús of two kinds of remedies; the one lasting, the other' temporary : and fays he, “ The first ſeems totally impraćticable at “ preſent : for as hey füppoſe a change of manners an principles, this may juftly be regarded as án impoſſible event, during the preſent age ; and is “ rather to be wiſhed than hoped for, in the next”. See fifth edition of) is estimate, page 54, 61, 64, 121 - 144, 2 12, 218, 2 19. Q - ' '; . Here - « 44 « . v

reue Faith will produce good W.orki. 61 Here reader is a fair opportunity given us to dif cern the difference between antient and modern chrif tianity. Ancient christianity declares both fews and 'Genti es to be all under hn ; and that we muſt be cre ated in Christ Jeſus unto good works. * * But the modern ſcheme tells of a great deal that we can do and must do, in order to obtain falvation. The ancient plan, while it ſhews our malady, diſco vers at the fame time a prefent and complete remedy : + but the late fcheme flatters us along 'till we get to the brink of ruin, and then alas ! there is no lasting remedy to be bopèd for in this age ; and why ? becauſe ît ſuppoſeth “ a cha Ng e”, which according to that plan is “ an 1M Pòss1BLE event”. Again the ancient plan gave courage boldly to preach the goſpel at Rome, which was theň the feat of the greateſt warriors and Philoſophers in the world ; and emboldened the prea cher to affert the ufe he made of cloſet-projetis in his work ; and alſo to beſeech the brethren there to strive together with bim therein. § While the late rational fcheme has taken heart and courage fo much from a minister and dočior of modern divinity, as to make him “ unwilling at preſent, to bazard the diferedit of fuch ** an attempt” ; even in his own nation, whoſe man ners and weapons he viewed to be “ deģenerated into. ' ** thoſe of women”. || Yea, and at time too when he faw them “ laughing,finging, playing, and adopting ** every vanity, and perceived not that they were *“ gliding down to ruin ? This foul-destroying fcheme had got great footing in New-England, before the Lord appeared for us - - years * Rom. 3. 9. Eph. 2. 1o. + Rom. 5. 2o, 2 1. 5 Rom. i 9. 15. 3o. Theſe projeĜis have often faved na i tions from ruin, ſee Exod, 32. 3o. 2 Kings 19. Dan. q. TI Estimate page 125.

62 True Faith will produce gºod Works. years ago,and broughtforth a numberof men topreach up the doćtrines of man’s undone condition in him felf, and of help alone by fovereign grace, in a bold and moving manner ; and our enemies themſelves can not deny, that multitudes then really thought thoſe doćtrines to be true. 'Well, what were the effećts ? Why, taverns were forfaken, and had ſcarce any a company but travellers ; courts had little to do when they met ; frolicks were dropt ; and an anxious pur fuits of the world was in a great meaſure forſaken. But places of religious worſhip, both publick and private were crowded ; multitudes flocked to hear the word, in feafon and out of feafon ; converſation was chiefly on religious fubjećts and foul concern ; old quarrel, were made up &c. Yea, when a little army from New-England was called away to attack the e nemies ſtrong hold at Cape Briton, their language when they went off was, “ Pray for us while we fight “ for you ” and they were crowned with fuch fuc ceſs as proved a principal means of putting an end to that bloody war. “ Ay, fay fome, but how have things turned out “ fince” : Anfwer, they have turned out exaćtly according tọ the ſcriptural account. In many the word had no moreroot,than feed fown by the highway ; others heard with joy, and yet in time of temptation fell away : Some who leemed to pay a more laſting re gard to truth, yet are choked with cares and riches, and pleaſures of this life, fo as to bring no fruit to per festion. While a few chofen ones keep the word, and bring forth fruit with patienĉe. Jeſus had the fame end in view in giving this account, as he had in tel ling the twelve, that one of them would lift up his heel againſt him, namely, that when it came to pafs they might believe, Joh. 13. 19. But behold and be - , , amazed ! \,

True Faith will produce good Works 63 \ | | amazed ! Many now ſtrengthning themſelves against believing, becauſe theſe things are come to paß! And , men have a gain ſtraitned their wits to perſuade pec ple, that they are able with ordinary affiſtance to per form the conditions of the goſpel, fo as finally to ob tain eternal life. And theſe notions have been the moſt openly eſpouſed in this country of late, that ever they have been ſince chriſtianity was known here ; and the effects are too open to need any proof. Pride and extravagence involved people to fuch a de gree, that iń ſeveral counties they often had more than a thouſand writs at a court. And if we review the late commotions about the stamp-aft, what cauſe have we all to be abaſed in the duft, when we think how many more aſſemblies were gathered, of all ranks, to conſult what creature power or policy could do in the cafe, than there were to fast and cry to the . creator for help ? How different is this from the con duct of God's ancient people ? Eph. 4. 3. And tho’ truth fays, The King’s beart is in the band of the Lord, . as the rivers of water : be turneth it wbither foever be will ; yet the rejoicings immediately after the news of our deliverance, which were managed fo as to destroy a number of lives ; and the thanks if not worſhip that wereaddreſſed to feveral instruments ofour relief; while there was ſuch a viſible backwarkneſs forgiving thanks to the great author thereof, pat me in mind of the note of a worthy expoſitor upon the Philistians condućt, who affembled to offer a great ſacrifice to Dagon and ro rejoice ; for they faid, our God bath delivered Samp- fon our enemy into our band. The note is this “ Tho’ “ Sampſon's harlot had done it, and they had paid “ her for it, yet they attribute it to their God, fuch “was their blindneſs and ſtupidity ; and yet this may ** ſhame us believers in the true God, who are fo | ** backward

64 . True Faith will produce good Works “ backward to aſcribe to him the great things he. *“ does for us, when fuch heathens were fo forward “ to give glory to their falſe deities, without any ** foundation for it”. . . . . . . . . . . . - Upon the whole, as the Jews earnestly denied Jefushis beingaKing; while their trembling fear of him,, and raifing ſuch force as they did against him, plain: ly faid that he was a King ; fo now all theſe, and many other fašis, which are brought against theſe. doćtrines plainly fay they are true. * Many who op poſe theſe doćtrines make great pretences to dignity, of ſentiments ; and one of their high notions is, that “ Becauſe the deity can receive no profit from us.. “ therefore his great end in all his works and dif “ penſations, is his creatures haypineſs”. But if 'tis, aſked, why then are not ali his creatures made hap py ? The reply is, “ Their own folly prevents it”. Šo that they have got a deity too high to be ferved by them ; yet he is fo low that he muſt ferve them with, all his might ; and when he has done his best, many of his creatures are too hard for him, and frustrate his great deſign of making of them all happy! This is turning things upſide down with a witneſs! Iſa. 29. 16. - Another of their high notions is, “ That they will “ receive nothing for truth, but what they can com “ prehend with their reaſon”. Tho’ by the way, they expećt to be crcdited in the accounts they give of many of their deep diſcoveries, which at the fame time they donot ſuppoſe common people can lathom, But forfooth ! they are too big to credit what Jeho vah declares, any further than they can comprehend - - - lt : - *Many faếts from the remarkable effećts of theſe doćłrines, in fundry, particular towns and villages in various perts of our latid lately, might greatly strengthen our ai g. 4 ment ; but that would ſwell this diſcourſe fo far that ! muſt omit them for the prefent, 4

True Faith will produce good Worki. &3 ; ? ! Nothing is more certain than this is, that a God which a creature can comprehend is an idol. The deity which Paul worſhiped was quite another kind of Being Rom. I 1, 33–36. And Heatheniſh prin ciples will alway lead to heatheniſh praćfice. Now one of the most unnatural barbarities, that Iever heardof in the old natives of this country, was, theirgetting their powows when they hada friend taken fick to try their magic art to find out whether the fick would die or not: And if the anſwer was that he would die : then no farther pains were uſed, but they let him die as foon as he would. Compare this with our modern reafon ers againſt certain decrees, and ſee how much better | hearts we have than them old heathens. If they thought their friends death was determined, that made them neglect the uſe of means for natural life : theſe, fay if they believed the event was appeinted, they would negleét all means for ſpiritual life. They neg Îeếted means to keep of death; thefe ufer means to haften it on. : They neglected others bodies; theſe neglećt their own fouls. Theſe heathens might be chargeable with negativé murder of others bodies : but theſe christians,poſitively murdertheir own fouls ? e The fon of God knew, and often foretold what fuf ferings he ſhould go thro’ ; yet, in the days of bis fe/h, he offered up prayers and ſupplications, with strong crying and tears, unto him that was able to fave from death, and was heard in that he fea red : tho’ he were a Son, yet learned he obedience by the things which he ſuffered, Heb 5, 7, 8.And he gave . expreſs warning to his diſciples, that they would all be offended becauſe of him :-upon which Peter de clared, that tho' all men ſhould be offended he never. would. To which Jeſus reply'd, Verily I fay unto -hee, that this Night before the cock crow, thou/balt, - : - I deny |

66 True Faith will produce good Works. deny me thrice : Yet this certain declaration was fo far from excufing his neglećt of his masters caution, to watch and pray ; and his floth, raſhnefs and cowar dice, that when Peter remembered thofe words of Jeſus, he went out and wept bitterly, Mat. 26. 31– 75. In Paul's voyage to Rome, after a longtempest had lain upon them, he ſtood forth in the midſt oftheir company and faid, I exort you to be of good chear : for there /ball be no lof of any man’s life among you, but of the Ship. And fhewed how this was revealed to him by an angel ; and then adds, I believe God, that it fball be even as it was told me. Yet ſoon up on it, as the ſhipmen were about to flee out of the » p - ſhip, by le ting down their boat into the fea, Paul faid to the centurion, and to the foldiers. Except thefe abide in the Ship, ye cannot be faved, A&ts 27 2 1–3 I He believ’d that the means and end were connećted tog ther. When TDaniel understood by books, that the years were near or quite expired, which the Lord fpake of by 7eremiah the prophet, that he would ac compliſh feventy years in the defolations of 7eruſa lem, he fet his face unto the Lord God to feek by pray er and fupplications.with fastings, and fackcloth and alhes, for the fulfilment of what God hrad abſolutely romi ed. - - Now all theſe (and many others) thought there was a confistancy between foreordination of events in our great Ruler ; and earneſt prayers and endeavours in his fubjećis, for the avoiding of all evil, and the ob taining of all the good we want. They thought that the certainty of the event no ways took away the creatures liberty, or made him leſs worthy of praiſe or blame for what he did. but ſome are lifted up in our days fo high, as not to be content with the place of men, but have fet their heart as the heart of God : - and * * · |

True Faith will produce good works, 67 I, and Behold! they age wifer than Daniel, Chriſt, or his apostles, and explode the fentinents which they held, and praćtiſed upon ! * However, as their heart is lifted up, and they have corrupted their wiſdom, therefore (without repentance) God will bring them down to the pit, in fuch a manner as ſhall cauſe asto nifhment and terror to all that know them Ezek. 28. 2–6, 8, 17-I 9. Ill. Theſe things may teach us the evil nature, and pernicious tendency of a prevailing custom in our day, encouraging perſons to profeſs religion,and come . into the church without this faith. 7ames calls thoſe profeſſors vain men, who have not fuch a living faith as Abraham had : and Paul fays with the beart man believeth unto righteoufneß, and with the mouth confeffion is made unto falvation. When the eunuch afked what hindred his being admitted to the intiating ordinance of the goſpel church, Philip ſa d, If thou believest with A L L THIN E H E A R T, thou mayest. Yet Mr. Solomon Stoddard of Northampton about half a century ago, openly eſpouſed the contrarv fen 2 s timents t * Mr Edwards’s remark is worthy of notice here, which is, “ That most of the arguments from ſcripture, “ which Arminians make uſe of to ſupport their ſcheme, “ are no other than begging the question” : for they first · conclude that theſe principles which have been juſt mentioned, are inconfistent with the uſe of commands, threatnings, prom fes, exortations and the like, and then heap up ſcriptures that are full of fuch things ; up on which they boast they have demonstrated their point : whereas the point in diſpute, is wherber the cer tainty of the event takes away the uſe of theſe means or not ? and 'till they can prove that it. does, all ſuch proofs from ſcripture to ſupport their fcheme is mear beggery. See his enquiry into the modern notion of free-will, Part 4. Sečt. I 1.

68 True Faith will prodace good Works timents, and held that the Lord's Supper was a conver ting ordinance, and that perſons that were not fcanda lous in their lives, might come to it, tho' they did not think themſelves converted. This fcheme, was by one of our fathers, in that day, compared to Solomon of old's fetting up the high f : and after genera tions were not more fond of thoſe high places, than many in our times are of this fcheme. | Tho’ we have had a notable experiment of the evil of it in Mr. Stoddard's church ; for his grand-ton and fucceſſor Mr. Edwards praćtiſed thereon 'till he had got a very large church, and then upon his attempting to have fome of them called to an account for their lacivious and obſcene diſcourſe, the town was “ ſud “ denly all on a blaze”, and little could be done in the affair. And upon their finding that he had chan ged his fentiments about that point, they laid hold of that as a handle againſt him, and never would reſt un til they had got him away. Thus when the world had got into the church, they would not be governeɖ by divine rule : they would foonerthrust away one of the best divines that this age has feen. See Mr. Ed wards's life printed in Boston 1765, page 53, &c. * « The council which concurred with the church in dif , miſling of him, fay; “ We have had no other objećtion againſt him, but what relates to his fentinents upon that point”. And what thofe fentiments were, they give us in theſe words, viz. his “ Infisting upon it as “ neceſſary to the admiſſion of members to full com “ munion, that they ſhould make a profeffion of fanéti “ fying grace ; whereas the brethren are of opinion, ** that the Lord's Supper is a converting ordinance, and “ confequently, that perſons if they have a competen ** cy of knowledge, and are of a blameleſs life, may be “ admitted to the Lord's table, altho’they make no fuch “ profeſion”. printed reſult of faid counſel page 3, 4. Jun 22 175o. · · · · -

True Faith will produce goºdWorks 69 ) ds A profeſſion ofchristianity neceſſarily implies faith in Chriſt, and a devotedneſs to him ; and if there is not a meaſure of that, truly in the heart, the profeſſi on is falſe ; and to encourage men to le before God and man, in order to be converted, looks very ſhock ing. But to avoid this abſurdity, Mr. Williams (who wrote againſt Mr. Edwards on this point) fays p ge · 47. that “ Nothing ſhould be expreſled in the words “ of the profeſion, but what fome unfan&tified men : “ may ſay, and ſpeak true”. upən which Mr. E. re plies, that “ There are two cómpetitors for theking * dom of this world, Christ and Satan ; the deſign “ of a publick profeſſion of religionis,to declare which “ fide men arę”; and aſks, “ Is it the conſtitution of “ King George, and the Briti/h parliament, that men : ſhould take oaths of allegiance, contrived in words “ of indeterminate fignification, to the end that men “ who are in their hearts enemies to King George, “ and friends to the pretender, may uſe them and “ ſpak true" ? Reply to Mr. Williams page 39, 45. The principal arguments that are brought to ſup port theſe notions are taken from Abraham's cove nant, and the national church which ſprang from him ; notwithſtanding the meffenger who came to prepare the way of the goſpel diſpenſation, warned fouls againſt fuch notions, and ſhew'd that God was able of stones to raiſe up children to Abraham, And when ma ny of the 7ews believed on our Lord, he faid to them, If ye continue in my word, then are ye my diſciples in deed ; and ye fhall know the truth, and the truth/bail make you free. This they immediately reſented, and faid we be Abraham's feed and were never in bon dage. But Jeſus astured them, that whoſoever com committeth fin, is the fervant offin. And adds, Ifye were Abraham's children, ye would do the work of Abraham

7o True Faith will produce good Works * Abraham –ye are of your father the devil. 7ob. 8. 3o-44, Obſerve this well; here was a great num ber of believers who were ready to profeſs Christ’s name, if that would have done, but he was for having diſciples indeed,who ſhould know the truth, fo as to make them free from the fervice of f:n and fatan, without which he would not own them to be chil dren of Abraham. No, inſtead of that, for all their faith he declares them to be children of the devil. Paul was very careful to distinguiſh to the Romans, the difference between Abraham's natural and ſpi ritual children ; and ſhews that only the latter were by the goſpel counted for thee feed, Rom. 9 7, 8. And when ſome teachers who defired to make a fair /hew in the fe/h, and avoid the croß, were zealous to introduce the national, doing plan,under the christian name,into the churches ofGalatia, how ſmartly does he warn them churches against that ſcheme ? yea tho’ it had come from apostles or an angel from heaven,and fays, who hauh bewitched you that you /hould not obey the truth ? And bids them know that they which are of faith, the fame are the chilaren of Abraham ; ond adds, Ifye be Christ's, then are ye Abraham's : feed, and heirs according to the pramife. Gal. 1. 8. and 3, 1, 7, 29. & 6. I 2. | This apostle knew well how pleafing this fcheme was to mankind, and that he could have avoided per Jecution by embracing it : but then he knew as well what the confequence would be on the other hand ; and therefore fays, If I yet pleaſed men, I stould not be the fervant of Christ, Gal. I, 1o. & 6. 12. And how can any that proceed in that way, be ſervants of Chriſt now, any more than in Paul's day. Mr. Edwards's ſmart remark may deſerve our no tice here, Mr. W. and many others having made m- l11G

True Faith will produce good Works, 71 uſe of the parable of the tares of the field, to fup- , port their caufe ; tho'Jeſus ſays, the fela is the world, yet they must needs have it to be the church : Mr.E. obſerves, that if we ſhould allow ti to be fo, it would not help their cauſe ; for the tares are plainly repre fented as having no juſt right there, but an enemy bro't them in ; and too, while the ſervants /lept, who ought to have been upon their watch to keep the enemy out. He therefore ſays’ “ Perhaps fome would be ready “ to make the reflećtion, that thoſe chụrches whoſe “ praćtice is agreable to the loofe principles Mr. W. “ eſpouſes, do that at noon-day ; in the preſence of “ God, angels and men, which the devil did in the night, while men /lept” / Reply page 1o3. Hence IV. If this faith be ſo neceſſàry in proff: fors, how much more in teachers of chriſtianity ? Let any man have what elfe he may, yet if he has not this faith to fee HIM who is inviſible, and to look at un feen and eternal things; he will be governed even in his religion by the things which are temporal. . It was this alone that enabled Paul and his companions to preach not themſelves, but Christ 7efus the Lord; and themſelves the churches fervants for 7efus fake : even becauſe God who commanded the light to /hine out of darkneß, had /hined into their heartr, ta give the light of the knowledge of the glory of God, in the face of 7efus Christ. 2 Cor. 4. 5. 6, 1. Some would turn theſe off as extraordinary things ; and they profeſs to be lead in an ordinary way; but the ordinary way of every man is to ſeek felfin one ſhape or another, if he is not delivered therefrom by ſuch fupernatural influence. - 1 Our Savior fays, Where your treaſure is, there will your hearts be alſo. And goes on plainly to hold forth that if our eye be not fingle but evil, the light - that

72 True Faith will »roduce good Works that is in us is darkneſs. Who then will dare to fay; that a man of great knowledge without a /îngle eye, may be a fafe guide ? or that they can now ferve too masters ? Mat. 6 2 1–24, Many who cannot deny theſe truths, yet evade : their praćtical influence, by the plea that we cannot know who are fincere, and who not. Our great law giver faw all this, and therefore, after cautioning a gainſt wrong judging, proceeds very early to give plain rules for right judgment in theſe affairs ; and fays, Give not that which is boly unto degs, neither cast your pearls before fwine. Beware of falſe prophets, which come tº you in ſheeps cloathing, but inwaraly are . ravening wolves, ? ea ſhall know them by their frutts, Mat. 7. 6, 15, 16. Nothing is more common in fcripture than for things whichare devoted to God's worſhip to be called boly. In Ezekiel's viſion of the temple he was ordered to ſhew to ſuch as were afhamed of ther iniquities, the forms and laws of the bou/e, even . of the comings in and goings out thereof, and all the erdinances thereof; and he fays, The whole limit there of round about, /hall be most boly : behold This is the law of the boufe. And again, Thus faith the Lord God, No stranger umcircumciſed in beart, nor uncircumciſed in fleſh ſhall enter into my fančiuary, Ezek. 4:3. 1 1, 12. and 44. 9. Pearls are to be kept as thoice treaſure,, in diſtinction from things for common ufe. Each gate of the bloy tity was one Péarl, Rev. 2 1. 21. * * Tho' this is fo plain, yet great númbers would have it, that pearli mean inward experiences, whiçh they fay are not to be told before carnal men. But if Paul greatly tranſgreſſed this rule, for he declared the peculiar cir: cumstances of his converſion before his perſecutors,both at feruſalem and Cfaria. And we are all required to be ready always to give an anſwer to every man that # aſketb us a reafon of the hope that is in us, with meekneß and fear, 1 Pet. 3. 15. | -

True Faith will proauce good Works. 73 : Peter compares falſe teachers and profeſſors to dogs and fwine,2 Pet. 2. 22. Now comparetheſe things to gether, and how plain is the command not to give, holy ordinances to fuch men, por open the gates of the church toạny but the righteous nation which keepeth the iruth? Ifai. 26. 2. And who canfully deſcribe the ren-, ding and filthy work, which churcheshaye often metwith for not attending duly to this rule. . . . . . . ., What many feem to understand by fruits is Sheeps-, cloathing ; their making a fhew & appearance like, | heep : But Jeſus has told us plainly what he means, by fruits. Every tree, fays he, is known by bis own fruit :-a good man out of the goodfreaſure of his heart,, bringętb forth that which is good; and an evil man out, of the evil treaſure of bis beart, bringeth forth that, which is evil, far out of the abundance of the heart bis, | ui ſpeaketh. Luk6. 44 45. And we may obſerve that when Peter declared the faith which was given, i, him by a fuper-natural revelation, Chriſt anſwered, Bleffed art thou , and immediately fays, thou art · Peter,and upon this Rock I will build my Church Mat. 16. 16–18. Peter ſignifies a stone ; he was but one, stone which was to be laid in the building upon this. · lorious rock ; and he fays to other faints, ye alſo as.# |stones are built up a ſpiritual houſe, 1 Pet. 2. 5., " Qur Lord's ſpeaking of building his church, directly after that noble declaration of faith, evidently points out the manner as well as matter of this building. As if he had faid, “ The way in which I will build my “ church is by perſons declaring thus with their “ mouths, what they beleye in their hearts concern ing me ? * Hence, on the day of penticoſt,, when many were pricked in their hearts, and cried, What (ħall we do? Peterpointedoutto them the way offelief; . K . and * Rɔm. Io, 1o.

74 True Faith will produce god worki. and as many as gladly received bis word were baptized, and added to the church, and they continued ffedfaſt ly in the apofiles dofirine and fellow/hip-They decla- | red both their conviction and converston, and thus | the first goſpel church was built up, and walk'd in | fellowſhip : and the apoſtle ỹohn’s account of the way wherein christian fellowſhip is begotten and pro-, moted perfectly agrees herewith. He fays, That which we bàve ſeen and beard, declare we unto you, that ye may bave fellowſhip with us : and truely our fellowſhip is. with the father,and with bis fon jefuiChrist i job. i. 3 When Peter was direćted by a viſión frem hea ven to go to Cornelius, and went without gain/aying ; yet when he came there, he afked and received a dif. tinćt account of the ſteps of experience which had led Cornelius thus far. Then he opened his mouth and preached Chriſt to and while he ſpake, the boly Ghost fell on all them which heard the word, whereupon they were commanded to be baptized." Thus the primitive churches were built up. . ^ - On the other hand, when one who had been bap tized as a believer, ſpoke that out of the abundànce of his heart, which diſcovered that his heart was not right with God, Peter faid, Thou bast neither part nor | lat in this matter, Act. 8. 20, 21. So the church of Epheſus is commended becauſe ſhe could not bare | them which were evil; and bad tried them which faid they were apostles, and were not ; and bad found ibem liars, Rev. 2. 2. This diſcipline was neglećted in the chúrch of Cirinth ; therefore Paul fays to them, Know ye not, that a little leaven, leavens the whole lump ? what bave I to do, to judge them tbat are with out ? do not ye judge them tbat are wirbin ? therefore put away from among your felves that wicked perfon, *Cor. 5, 6, 12, 13. And to the churches of Galatia, he

True Faith willproduce good Vorks. 75 he fays concerning thoſe who had perverted the gof: pel, a lilile leaven leaveneth the whole lump. I woul they were even cut of that trouble you, Gal. 5. 9. 12. John ſpeaking concerning the doctrine of Chriſt, fays, Look to your felves :-if there come any unto you and kring not this dotirine, receive bim not into your houſe, z John 8-Io, - " . · Query, do not astions fpeak louder than werd; ? Anſwer, in many cafes they do : yet how do we know what actions mean but by words ? for inſtance,Simon offered the apoſtle's money; now had he done it for their ſupport in the Lord's work,or for them to distri: bute to poor faints, the aãion would have been good ; tho' by what he faid when he offered the money, he diſcover'd that his beart was not right in the fight of God. This hint may ſhew the harmony there is between thoſe two different deſcriptions of the judgment, namely, by thy words thou ſhalt be justified, and by thy words thou ſhalt be condemned : And, then ſhall he reward every man according to his works, Mat. 12. 37. & 16 27 Indeed, fruits comprehend all that men bring forth out of their bearts, in their principles, experience, converſation and con dućt ; and hereby we are to know them, and to aćt towards them according to the cleareſt light we can gain. * If theſe divine rules were duly regarded they - - K 2 would Some talk'd much of a distinétion between private and publick charity, and affert that private charity will not do to aći upon in public affairs. If by private charity they mean an inward perflýgjion, which is not governed by intelligible evidence, I readily concur with them : though I fear what is often intended by that distinétion, is that we ſhould receive all who are willing to make a public profeſſion of religion, if nothing is openly objećted a against them, whether we have any proper evdience ta

7ổ True Faith will produce good Works: , would foon ſettle the controverly we have had concer. ħing who has a right to preach, and who not : for according to theſe rules, if Peter, Paul, or an angel from beaven ſhould come to us, and not bring the do Trines of Christ, but a perverted goſpel, we ought to reject them. While all thoſe who have renounced the bidden things of diſhonesty, not walking in craftineß, nor bandling the word of God deceitfully, but who by mani | of the truth, commend themſelves to every man's , conſcience in the fight of God, ought to be received 2 Čor. 4. 2. + Theſe rules are rational as well as strip tural. Saints are often called witneffes Ifa. 43. io. i Tim. 6. 12. Heb. 12. 1. A witneſs is tó teſtity what he knows concerning a matter in diſpute ; and God's witneffes are to testify what they know of him, and his truth, which the worldis fo full of diſputes about. :. . . . . . ' ' : " : : Now cur conſciences that they experimentally know the truth , or no. Great noiſe alſo has been made about infallible knowledge, and of afluming God's prerogative to fearih the heart, and the like ; but this is all befide the proper question which is, whether we must aćt towards men, according to what they pretend to be, or upon the clear est evidence we can gain of what they really are ? . . :; . r . . ' - - • . - ; ' , + Here many are ready to cry, alas! what times are we fal len into ? a party ſpirit encouraged,and éne minister con demning another : how much better were former days than theſe are ? But they forget that Solaman telis them, that they enquire not wifely concerning this. Ecel. 7. 2. there always have been contentions ever fince two feeds have been. in the world ; and he must be very ignorant of his bible who does not know that true and falſe mini fters have ſpoken againſt each other in alí ages, tho' with very different tempers ; yea, when the teacher of teachers came into the world, what divifions were there among God's people about him ? Some faid he is a good man : others fay nay; but he deceiveth the people. Arid he was fo far from denying the peoples right to j"* ' , . . . ' fuc

frue Faith will.produce good works. #7 Now every rational mind, in order to be fatisfied in important affairs, wants to hear witneſſes tell, not only that a things is fo ; but alſo how they cane to know it to be fo. Hence civil courts will not take up with written evidences, if the perſons can be had, for they ſuppoſe there is danger of being impoſed upon by falſe testimony; therefore they would examine evidences critically, in order to come at the truth. Neither will men be content to havề this done by one br more in private, and fo have what they diſcover reported to the court: No, all who are concerned muſt * , hear what is faid ; yea, and have liberty to aſk what queſtions fuch matters, that he gave them plain instrućtions to direct them therein. He first ſhews the neceſſity of be ing engaged to do, as well as knowthe Fathers will, if we would expećł to be guided by him ; and then lays down a general rùle to judge teachers by : viz. He that ſpea keth of himſelf, feketh his own glory, but be that ſeeketh his glory that jeni him, the fame is true, and no unrighteoufne/s in him. And having given them the rule, he fays, fudge not according to the appearance, but judge righteous judgment, - Joh. 7. 12. 17, 18, 24. Others judged according to the appearance : and thoſe who appeared in Moſes stat, and ac cording to the establiſhed religion, they judged to be right ; but this man who had never learned in their fchools, or been approbated by their rulers and standing teachers, and was admired only by people who knew not the law ; they accounted a deceiver, ver. 15, 47-49. Notwithstanding hefpáke as never man fpake, and con fiantly went about doing good. Buthe calls us to judge righteouſly according to what is really faid and done, and not according to the appearance and ſhow that men make. Thoſe who feek their own glory, will be more concerned to have the esteem and approbation of men, than to ap prove themfelves unto God, by rightly dividing the word of truth, 2 Tim. 2 15. or to approve themſelves as the mini /fers of God, in much patience, in affičtions, in neceffities, in 'distreffes, &c. 2 Cor. 6. 4–1o. as theſe minfiters did, which theſe claim a ſucceffin from.

78 True Faith will produce good Works questions they think proper: and the fear of witnestes, baſhiulnefs, or blundering in their ſtory, will not be admitted as a ſufficient reafon againſt this way of pro ceeding ; and why ? becauſe their honour, intereft,or life is at ſtake, | . 2 Yet where the divine honor, and the life of fouls is at ſtake, the contrary method is taken. For many have given out that they had rather receive two hy pócrites (nay fome ſay ten) than fhut outone faint. * And for fear perſons ſhould blunder in their account, written testimonies have been received, which have of ten been framed as wellas pennid by other hands; per fons by ſigns have own'd it as their teſtimony, when - God and their own conſciences knew it was not fo. Thus churches have gone on ; till of late many have dropt, having particular accounts of ex perience in any way ; and receive members only up on a general affent to christianity. And fome have been fo ſtupid as to try to justify fuch condućt by the eunuch's confeſſion Asts 8. 37. as if their openly affen ting to that which they were always taught was true, wàs parallel to his declaring his hea rty belief of that, which Jews and Gentiles all faid was falfe. '' Philip likewife had been particularly acquainted with his foul exercile about theſe things before, fo that he had good evidence of the eunuch's converſion before he baptized him. . " The generality of thoſe who are going on in the ways above deſcribed, are very ready otten to caution us againſt judging :–yet if we will not run with them to the fame exceſs of abomination, they can foon fpeak evil of us, and judge our bearts at a great rate. But the things I have now related are not ſecret fur - mifes, * i. e. Had rather receive 2 or 1oenemies than hold one friend in ſuſpenſe, 'till they could obtain evidence that he was a friend ? )

True Faith will produce - gord Work, v 79 - | A rhifes, they are most open and notorious fasts; and if any would give me a better reaſon for this difference in conduct, than this, I ſhould be glad to hear it # viz. That moſt men are wifer for time, than for eter nity, and have more concern about their own inte rest, than the intereſt of Christ's kingdom in the world. And in vain do men wiſh for better times, while divine rule is thus difregarded ; they might as well look for peace while enemies are not guarded a gainſt ; or for health while contagion is freely ſpread. Therefore, V. Theſe things ſhould rouſe üs all, and engage our fouls to regard without delay the on ly method of relief in our deplorable circumstances, before iniqüity prove the ruin of our nation and land, Bút here I am come to the moſt difficult point in the whole christian plan, I mean applying the call and command to impotent creatures. None but God can k“ from straying to the right or left hand here, - to require that which the creature cafinót do ; tho’ the abſurdity of ſuch a notion appears ! 1. Becauſe the divine command ever remains bolj just and good, altho’ we are carnalfeld under ſin, Rom. 7. 12, 14. What a ſtrange conceit would it be, to conclude the creditors claims to be unjuſt, becauſe of the bankruptcy of the debtor ! 2. All fin is a voluntary contrariety to the divine will ; how reaſonable then is it that we ſhould be cal Îed and commanded to that which muſt be our hear ty choice, or we never can be faved ? and that is a turning from fin to God, Ezek. 33. i o. 1 I. . . . . 3. Ñothing but the light and power of the com mand, brought home upon the conſcience, can ever make a foultruely to know its milery, and fo to prize the remedy which is pròvided : for without * * - - flOWS *. *. ultitudes holdit to be unreấfonable for God

so True Faith will produce gena Worki knows he is fick, he will not improve a phyſician 3, ’till he knows he is a priſoner he will not welcome a proclamation of liberty ; and 'till he is convinced of, ħis great and juſt debts, and that he has nothing to, pay, he will nót love much when they are all frankly forgiven, Luk. 4, 18. & 5. 31. & 7. 42. 4 God's call conveys light and life to the foul, when and where he pleaſeth. When Ezekiel viewed, the bones that were very dry, he prophefied, as he was, commanded, and faid, O ye dry bones, hear the verá, of the Lord : and how glorious was the effect ? The divine call is, Awake thou that fletpest, and ariſe from the dead, and Christ /hall give thee light, Eph. 5. 14. So our apoſtle after mentioning, that every good gift, cometh from the father óf lights, who of his own will begets fouls with the word , fays wherefore, let every man be fwift to bear, Jam. 1. 17 &c. . ., , , , Here therefore let us obſerve that true teaching e-, ver ſhews our conſtant obligation to conform toeve ry divine rule; and at the fame time,that all our help, foto do, muſt be freely received from Christ Jeſus, by. Ar the influence of the holy ſpirit. From thence we re ceive the gift of whereby all our crimes, are forgiven ; and abundance of grace, whereby our natures are charged, and our fouls are enabled to die unto fin, and live unto righteoufneſs. But falfe tea-, ching will either abate part of the price, in order to - accomodate our duty to our ability; or elfe excuſe the, creature from his obligation, becauſe he is not able to fulfil it. . * * . * This difference appears plain in all ages. When jostua in a moving manner had prefied home upon Iſrael the importance of chufing that day whom they, would ferve, and which had fuch effećt, that the peo ple anſwered, we will ferve the Lorá :–he imme-, diately

Trae Fșith will produce good Works , 8 f, iately adds, ye cannot ferve the Lord i for he is anº ly God Joſhua 24. 15- 19. He would have thera know their impotency, and their need of divine help., , . The prophets orders were, Tell ye; there is na God effe beſide me, a just God and a Savier. Loek unto me and be ye ſaved, ali ye ends of the earth -- Surely ſhall one fay, in the Lord have A righteoufiefs: and strength - Strength as well as righteoufnefs is in him, and not in ọui ſelves, So our Redeemer when Hę came, inſiſted thuch on the striếtneſs and authority of the divine command, and our constant obligation to obedience; and at the fametime, he as fully affrted, that without him we cando nothing, Mat 5 Joh. 15. While the leaders of moſt note in that day, abated the terms in various ſhapes. They would confine thę law, only to outward actions ; but Jeſus exterids it to our inward diſpoſition, and defigņs-: they would havá an obſervance of ſmall things anſwer, while they neg lested the „weightier matters of the law : :yea, they would fain have their forms of devotion.tuffice, while - they exerciſed injustice and cruelty towards the poort” Yet they could not bear the thoughts of periſhing any, more than others : nọ, they often enquired what good things they ſhould do for eternal life ? And can the words goſpel, faith or repentance help theſe in the least who deal with fouls in this partial line ; and can - their cafe be a whit better than thoſe who of old had been partial in the law ? Mal. 2. 9. Yea, and is not justiče, mercy and faithfulnefs as much neglected now under a profeſſion of christianity, as ever they were among the 7ews ? Paul ſaw theſe things creeping in, and therefore fays, Bengt deceivel : evit communica tions corrupt good manners. -Awake to righteouſneß and fin not ; för fome have not the knowledge of Goa : · A/peak this to your /bame. 1 Cor. 15. 33 34 .istraith » L – is is in But *

82 True Faith will produce good Works. " But here many of our late reaſoners, will tell us that we make men mere machines, who , are not wor thy of Fraife or blame : for what we cannot do, we are not to blame för negleếting; and if we are actuated by div ne power in all that is done right, then we are not praife-worthy therefor. ; : Anſwer 1. God is the author and fupporter of all nature, who givetb to all life breath and all things ; and heathens as well as christians, derive a natural : power from him to do natural astions ; and by that power they my do many things which are material y good ; but in order for any aćtion to be ſpiritually good, it must be done from a right principle, and to a right end, without which the end of the commandment is no: anſwered, 1 Tim. 1. 5. . . . . . 2 This controverſy proceeds upon the fame foot ing of that between 7ob and his friends, namely, dark , ning counſel with words without knowledge : ufing words without knowing what they mean; for the words cannot, are not able and ſuch like, are as different in their meaning when uſed about the fõul, from what - they are about the body, as the nature of the foul dif fers from the body * We may be heartily willing to do many outwardaćtions, which yet wecànnot do,and fo are excuſed from blame in our not doing them : but the caufe why fouls cannot believe the record which God has given of his fon, and love and obey him with all their hearts, is becauſe, they leve darknest rather than light ; yea, they hate the light, Joh. 3. 19, 2o. Becauſe the carnai mind is enmity against God, &c: Rom. 8. 7. This is the account which Jehovah has given of the cafe, and thoſe who dare to fet up their · - - - reaſon * See Mr. Edward, on the will, page 307. A book which has afforded more light to my mind in thèſe points, than any other human compoſure that I ever read. 4 4

True Faith willproducegood Works. ,83 |- | reaſon against this account, will ſooner or later hear that tremendous demand, /ball he that contendeth with the almighty, instrući bim ? he that reproveth: God, let him anfwer it. What fouls will dare to ſtand the trial,and come up. and tell the most High that they cannot believe him, and therefore he must excuſe them from blame in making HIM A LI AR /* Or tell HIM that they cannot fee beauties enough in HIM to atiraết all their hearts, and therefore he must abate his law, and take up with bodily exercife, take up with a ſhewing much love with their mouths, while their heart goeth ofer their cove touſnest ? † Many are ready to call thisrough or har/4 preaching; but this is no new thing, rhey called it fo in ' Iſaiah's day and faid, ſpeak unte us fmooth things; cauſe the boly one ofIſrael te ceafe from before us. "The near views of a boly God, tore off their covering which was not of his fpirit, and that they would nèt bare ; therefore the prophet was órdered to note it in a book that it might be for time to come, for ever and ever, that theſe were a rebellious peºple, lying chil dren, children that will not bear the law of the Lord. Ifa. 3o I, 8,–I 1. And the day is hạstning when an awful tempest ſhall fweep away the refuge of lies : now therefore be ye not mockers lest your bands be made strong, Iſai. 28. 17, 22. - - - O therefore precious fouls, make no more attempts to hide from God, but ſubmit to him and émbrace his free falvation without delay. Doſt thou ſay, I can’t - believe ? let that teach thee what a heart thou . haft, which has often regarded lying vanities, and yet now can't believe the God of truth. . Do you ſay, I can believe there is mercy for others, but not for me? Why not for thee ? oh, becauſe I am a great finner ! - L. 2 - That - * Joh. 5, 1o † Ezek. 131.3.

84 True Faith will produce good WorŁr. * - * * - - * ’ . * { d That is thoụ canft not believe, becauſe thou art just fuch a creature as Jeſus came to fave ! i Tim. 1. ry. The bottom of the matter is we can believe that Chriſt came to ſave good finners, but not bad ones : fuch as häve nothing elfe but badriefs. Hence the prostigate perſon thinks he believes the goſpel, and hopes for mercy at last, becauſe in the miăst of all his extrava gance he còneeits., he has an bènest heart, & God re gards bonesty, & hates hypocrites. So in every cafe men conceit they have fome good either of an inward or outward nature, which will when it is well improved move Christ to ſave them Yet when the divine, ſpirit fhews them truly what they are, this takes away all that fört of faith. * ** i, We naturally imagine that God is altogether like ourſelves, who cannot love thoſe whom we fee no lovlineſs in : tho' the rruth is that his thoughts and ways are as high above ours, as the hèavens are above the earth. The contention in our day, concerning a general, and a particular faith centers here : for they don’t contend concerning who is the Savior ; but the diſpute is concerning what faith gives an interest in him. Multitudes hold that if we believe the goſpel to betrue, and walk according to the rules of it, we may hope for mercy at last ; tho' they will ſcarce allow any te know they are ſafe till they leave this world ; and for this plain reaſon, becauſe their hope hold ſaving faith to be a perfuaſion that Christ died for me in particular, and that this perſuaſion muſt be worked up, by the ſpirit's'aſſistance in our hearts. Now each party can fee felf and man’s doings in the others faith; rherefore they have carried their con tentions to a great length. Yet after all, when any - poor foul has his eyes opened, and is turned from dar 's ? z., . , neft * * a . . , : ' - » | : - *v. *{ țe | dep nds upon their do ng well to the end. Others

True Faith will produce good work. 85 * Pſal. 84. 11. Aa 26. 18. nefs to light, all their criticiſms will never perſuade him to wait till next year, and fee what effcếts light ;and heat have upon him, before he may aypropriate the benefits of the glorious Sun to himſelf. * If a number of rebels ſhould lift up their arms against their king till many of them were flain, and the reſt ſcat tered in the wilderneſs, ready to periſh, and they ſhould hear that he had granted out a proclamation of free pardon to rebels, and a general call to come in and accept it: yet ifthey still kept off, how vain would all their diſputes or attempts prove, to find out who of them ſhould be ſaved by the King's mercy ? tho’ in the mean time if he ſhould appear to any of them in his royal robes, and with his charming voice pro- claim pardon to them; how would it melt their hearis, and engage each of them to strive who ſhould ſhew the loweſt ſubmiſſion, and the higheſt gratitude for his undeſerved mercy ? See 7er. 3 1. 2, 3. . . * - In theſe debates the ideas of a deador abſent friend unawares flips into our minds, who has left choice le gacies to a feleét number of perſons, where there is room for lawyers, diſputes and men's judgments in order to determine who are intereſted therein. Where as, did we obſerve that they which find grace in the - wilderneſs, are fuch as the Lord hath appeared unto, and declares his everlasting love to their fouls ; and that we never can fee the fun only by its own light, which always brings its evidence with it, both of its own excellency, and of our right to enjoy its benefits; this would fettle the point. Here fome are ready te cry out, “ If all our help is in God, and if he has de “ termined to give it only to ſuch perſons as he hath “ chofen ; then 'tis in vain for us to ſtrive, or uſe MC3I)3 * #

86 True Faith will produce good Worły. “ means, we will e’en take our eaſe and live aS we . “ liſt”. This many call reafoning ; and as one told . Dr. Taylor (who has written muchín this line, all the cry is reafon and candour, reafon and candour ! and faid he, thou meanest no lefs by it than they did who cried, Great is Diana of the Epheſians ! Yet if this . noife was stilled, we may find a felf contradići ion in the very nature of the objećtion : * for t is in effeết to ſay, “The meaſure of my future happineſs is fixed'; “ thereforc 1 will take methods to increaſe it” or plainer still : “ God has determined what happineſs I, “ ſhall have, therefore I will take my own ways, and “ not his to promote it " ! Every man is uſing fome fort of means or other for happineſs every day he lives ; ſo that the query is not properly whether we fhall ufe any means, or no ; but whether 'tis best to uſe the means whichGod has appointed, or thoſe which man has invented ? † - - ', This fort of reafoning began near the forbidden tree ; and generally they who most poſitively deny rheir concern in what was afted there, ſhew most plain ly that they allow of the deed of their father, by gi ving in to reafonings against what God hath plainly Jaid, as he did. How is the world ranfacked, and the faults of p ofeſſors on all hands brought up, and ma ny falſe charges added thereto, and all to guard against taking and regarding God's truth as he has delivered it ? yea rather than yield ; the pit below is fearched, and 7udai is brought up to carry on the argument a gainst a clofe adherence to divine rule in our praćtice . in church affairs. As if Judas's example was for imi tation instead of warning. Tho' truely he had never had any place in the christian church, as distirét from the 7ewiſh church ; for his commiſſion was limited to - the * vid. Mr. Edwards on the will p 316. - † Eccl. 7. 29 -\, / |

- sz - True Faith will produce gova Works the houſe of Iſrael, before their national church was diſſolved : and the great com miſſion to teach and bap tize all nations, was giv'n to the eleven ; there was ho 7u tas among them Mat 1 o. 5, 6 & 28. 16. i 9.. it is therefore our highest wiſdom to acknowledge , our own guilt and folly, and freely receive the divine teſtirnɔn/ as 'tis delivered to us, and preſent our bodies a living ſacrifice to Gol, which is our rea/onable fervice. Even felf interest, if rightly view'd would move us hereto. For if we difregard the golden rule, the Lord will; not who ſays with whit meafüreye mete, it s HA LL be meaſured to you again. Had David viewed this when he was tempted to defile his neigh bours wife, and then deceitfully to ſhed his blood , and . had he feen that ths would be meaſured to him dou ble : that one fon would defile his daughter, and ano ther murder him ; and then that the murderer would deceitfully dethrone David, and openly defile his wives; with what indignation would he have rejected that traveller which came to entice him thereto ? . , Yet becauſe this Jentence is not immediately execu ted, finners will not quit their evil ways: yea when they fee the execution of it begin at the houſe of God, upon the righteous, they rea/on directly againſt reve lation, and conclude that the awful fentence will not reach to ungödly finners who obey not the goſpel ºf God. They are willingly ignorant of the true na-. ture and deſign of all God's diſpenſations, 1 Pet. 4: 17, 18, 2 Pet. 3 5. Let me therefore addreſs you in the language of wiſdom it felf, “ Hear instruấion . . “ and be wife, and refuſe it not : for whoſo findeth - *“ me findeth life, and ſhall obtain favour of the Lord. “ But he that finneth againſt me wrongeth his own “ foul : all they that hate me, love death, Prov. 8. 6 4 o oi. • * * 33-36, 1 v

88 True Faith will produce good HYorks . I thought to have ſtopt here ; but a review of our preſent state conſtrains me to go farther. For as we are loudly called to awake out of ſleep, fo we are called to ftir up one another, and to provoke one another ta love and good works. Many are stiring up one ano ther to evil, and it might make, us all afhamed to think that finners are more aćtiye in the way to de ftrućtion ; than faints are in the way to falvation, We can ſcarce go into any company without ş talk of others faults ; yet how rare is faithful reproot ? and why ? we are afraid of giving offence: tho' when the report comes round to the perſons ears, the of fence is doublé. :, : - - . . . . . . . . . . . . ' How little regard is paid to the divine rule, for dealing with a faulty brother in Mat. 18 ? One way by which many evade it is, that the fault is fecret, and therefore they will not take theſe steps ; yet they · can whiſper it all round the -church or neighbour hood.. . Another is that many know it, and fo they would be excuſed from that methods whereas if th caſe be not openly in the church, as that was of the inceſtous man at Corinth, I know no other way tọ bring it in aright, but by theſe steps, and if any café be fo fecret that we may not open it in that way, it ought to remain ſecret : for the command is, Debate : thy cauſe with thy neighbour himſelf ; and diſcover not a fecret to another ; least be that heareth it, put thee to /hame, Prov. 25. 9, 1o. - - - * , " * Nothing is more common than to hear men’s faults aggravated in their abſence, beyond what they are ią their preſence : and as Mr. Morgan obſerves “ An “ evil report, be it true or falſe, ſpreads much tas “ ſter than a good one ; an evident token that most “ men do not love their neighbour as they do th.m- “ fevei”. But whence comes this averſion, to giving · - - W and *

---r---- True Faith viu prsnute gid Works. 89 and receiving reproof? furely not from a good cauſe ; for, rebuke a wife man, and be will love thee : and open rebuke is better tban ſecret love. * Tis the feo'ner thaº loveth not one that reprovet b bim, Prov. I 5, 12. Sin is our worſt enemy, and if it has infnared us under any diſguiſe whatſoever, 'tis a great kindneſs to have the enemy diſcovered and cast out. And if others . - are mistaken in their reproof ; yet it can be no inju ry to have our deeds tried and made manifest, that ibay are wrought in God. : 4 We have lately been upon the borders of a civil ' war, for LI BERTY : hanging and burning were not too. z bad for the enemies of LIBERTY ! Ah ! little do ma ny fee what they are doing ; for after all this noiſe ? Whoſoever committetb/în is the fervant offin, Joh. 8. - 34. Such harbour the worſt enemies to liberty in their own bofom“. Turkiſh or Spaniſh /lives are not to be compared with thoſe who are under the bondage of - sarruption. Covetoufneß will make men rife early, fets ap late and eat tbe bread of carefulnef; ; and if they have grafped much together, their abundance will not , fuffer them to ſleep : it will drive them to chear, lye, a fteal,and kill,and has brought many to a balter,and ten thouſands more to hell, Pride moves men to manifold works of deceir, to advance felf, and cruſh others,and when its views are croſſed, it breaks out into wars and fightings with tongue, pen, club, or fword, and fills: focieties,countries,orkingdoms,with confuſion,blood, or deſolation. Luxury draws perfons in many ways to waſte their eſtate, health and time, under a notion of pleaſure, and often brings on a pesey, if not an timeb death, and an aggravatea damnativa. s s -- , res 4 : 4 * * * - M Yet f.

- 9o True Faith will produce sna i'rki Yet thoſe who thus weary themſelves to commit ini-. 4uity, often treat fuch as enemies who would labour to convince, them ofand turn them from this dreadful Aavery. Every company founds with complaints of bardtimes;–detts,and want ofmeans to pay them: where as had we the means that have been confumed upon theſe lusts, among us in ten years past, and could we afe them, and not abuſe them, we ſhould be as happy as any people on earth : but in vain do we look for eace while we harbour fuch enemies ; or for liberty, while we yield our felves to ferve fin, and are not in earneſt to improve all goſpel means to ſearch out thefe eruel foes. I fpeak not thus becauſe I am free of blame therein . No, rather, (as Col. Gardiner faid) becauſe I have been fo ſtandalouſly b.focled by them. We glory much in our liberty of conſcience ; yet how little is that underſtood among us ? * The true na ture of it is, when we have delivered our fentiments and the grounds of them ; then to fay with Paul, Judge ye what I ſay. But what is more common than for us to go a ſtep further, and judge for others as well as our felves, and if they do not concur with our judgment,to treat them with contemptor abuſe ? Yea,and civil privileges, orjuſt dues are often witheld, only becauſe others ſentiments differ from ours. All the difference between this and ancient perſecution is, " thát then the tyrant was upon the throne, but now he is come down to the footſtool ; then he tookawaylife ; » - but * Good conſcience men allow (they fay) but must be understood, * - To fay as they themſelves do ſay; *’ . or elſe it can't be good, Goddard.

True Faith will prine good works. 9* -rw but now he is restrain’d from going fo far. Paul fays, Whatſoever is reproved is made manifest by light. Other methods therefore than holding forth light, or fpeaking the truth în love, have not a good, but evil tendency. Since I have ventured thus far, I will pro ceed a little farther, and obſerve that as to christian union, John loved the faints in the truth ; and we are commanded to love the trutb and peace. Therefore to purſue peace with all men, as far as we can confift ent with truib, is an incumbent duty : but to wrong the truth for peace ; to wrong our own copfciences to pleaſe others, is an awful fort of liberty ! - The prince of peace calls to arms against fin, and there is no difaharge in this war, any mióre than in that which will come by and by. No, the Prince declares, He that is not with me, is againsi me. * Surely then my brethren, it is high time to awake out of ſleep, and cast off the works of dar kneß,andput on the armer of li bt :+ and no longer follow our blind inclinations, or others inticernents, becaufe we don't know this or that to be wrong , but purſue what we do know is right : and make this our daily cry, § That which H fee not teneb thou me, if I have done iniquity, I will do no mere. Does the multitude of inward and outward foes caufe thee to cry, Alas, what ſhall we do ? the anſwer is rea dy, Fear not ; for they that be with u, are more than they that be with them || The Lord fells us what the controverfy is, and that all ſhall know the istue of it ; fays he, they ſhal know whoſe words ſhall hand, mine er theirs. H He calls us to truft and obey his word, tho" rulers, fathers, mothers, wife or children fay the contrary ; and tho’ we looſe houſe, lands, or lite in - t ut • Mat. 12. 3O- t Rom. 13 I I, 12. § Job 34, 32“ I 2 Kin. 6, 15, 16. I Jer. 44, 28. . ' / i v * - »

92 True Fath will produce good Works. the cauſe : And he that will turn from truth for any or all of theſe, cANN or be Christ's diſciple. * * it comes to the trial, many go away forrowful, not be ing able to endure fo great a fight of afflićĩion. But faith computes things quite in another line. I remem ber a story of a great commander, that when an ac count of his army was brought to him, in order to fhew that their number was not fo great as their ene mies, he fays, “ And how many thouſands did you reckon Me for”. Unbelief leaves the captain of our falvation out of the account : but faith views him as --T worldly wiſdom ſays, Tii, i to much, and when all in all, fo that if it fees, violence, iniquity, and grei- V. vance, fo that the law is flatkèd, and judgment donk not go fartb, becauſe the wicked doth tompafi about the righteous : yet it fees His glory cover, the beavens, and the eartb was full of H1 s praiſe. He stogd and meaſured the earih, HE bebeld and dravé afunder the nation', and featters the mountains and bills. His ways are ever lasting. Then let natures ſupplies all fail, yet the believer will, joy in the God of bis falvation. Hab. I 2-4 & 3, 3, 6, 17, 18. - Faith púts ſelf out of the question, and cries, Lord it is nothing with thee to help, whether wité many, or with them that have no power : beip us O Lord our : God ; for we ref} on thee, and in thy namà we go against this multitude : O Lord, tbou art tur God, l.t not man prevail agai /? THF e. in this may God's people out of weakngs wax valient in figbt, · and * Luk. 14. 26, 27. | * : « *... - ,

z Tru Fati will product reed wirts ": AFss ana turn to stru a ih uſini tinais ememies, 2 Chron.. 14. 9, 1 1. Every believer has the facred three, the armies of heaven, and all the good men upon earth on his fide ; and divine power and faith. fulneſs have engaged to make all the attempts both of his carnal and ſpiritual foes' to work for his good. * While the unbelievers party conſiſts of the prifoners of darkneſs, and a multitude of worms who are cruſhed before ube motb, Jude 6. Job. 4. 19. It is high time therefore for us all to have done both with lukewarmneſs and cowardice in this cauſe; and while many are extolling the courage of carnai men, let us be valient for the truth upon the earth, † |- Everg e Rom 8. 28. 2 Cor. 4. 17. + 7r. 9. 3 Hark yet again you carnal men, and hear what I ſhall fay, In your own dialećł, and then i’il you no longer stay. ** 2 You talk fometimes of valour much and count thofe bravely man'd, ** Who will not stick to have a touch with any in the land. Tho' you dare crack a eowards erown, or quarrel for a Pin, You dare not on the wicked frown nor/peak against their/in. Know then true courage there doth dwell, where men engage for God, Against the devil, death, and hell, and bear the wickeds rod. B -

94 Trae Faith will produce good Works. , | Every one wants to be bapey. Well we have the teitimony of truth itſelf, that “ If ye know theſe ** things, kappy are ye if ye do them. “ And the *: work of righteoufneſs ſhall be peace, and the “ effett of righteouſnels, quietneſs and affurance for 3: ever. AMEN. " , s * * \ 1 AW59 F I N I s. * JE R R A T’ v4. W TITIE r. prefixed. p. 11. margin r. Loretto.l. 6 fr: * bot, r Ladys 14 r are as p 12 1 2 fr bot, r thoje p 13. 1 9 ras fully 1 12 r plainly p 14 I 2o r harden p 17 Í I r by } come 1 22 begins a Paragraph. p 25 l 5 fr bot. r appear p 27 1 12 not r Hep 33 l 8 r confirmed p 34 1 2 fr. bot r his; p. 38 margin r Dr. Watts p 4o l 8 fr bot r ist. p. 43 l 4 r thefe 1 8 r remark p 45 I 1 i r have l 26 r whom p 5o 1 22 f. in r is į 5 1 1 8 not r got p 55 | 6 for ther this l į 8 r lepers p 56 1 2 r the Fathers p 58 l 18 r žews & Gentiles p 6o l 23 r He Jays p 61 i 26 r a Time p 62 l 2 r Doćirine i 9 r purſuit p 65 1 14 f them r thoſe p 67 l ir are p 68 marg lait line for Coun fel r Council p 7o 1 1o far to distinguiſh r to point out l 18 for them r thofe p 71 i 7 r and that too p 7 2 l I4 r ye marg l 3r if Jo p77 marglast l f which r whom p 8o 1 25 f charged r chan geďP 84 | 34 risp 87 i 11 r the Lord will ust. N. B. This and all my otherBooks 3 TC soid by T. & Z. Rogers in Norwich. - - - z * .

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