not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved." It is not reasonable to conclude, the whole world can mean less than the whole human species. The apostle Peter saith, "The prophecy came not in old time, or rather at any time, by the will of man, but holy men of God spake as they were moved by the Holy Ghost. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." This indicates that Christ died not only for those who come to be saved, but also for those who bring destruction upon themselves; otherwise it cannot be understood that, by his sacrifice, he bought, or paid the price of redemption, conditionally for them as well as others. But if he thus bought those who denied him, who yet occasioned their own destruction, it is truly asserted in the full extent of the words, that "He by the grace of God should taste death for every man ;" and that "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."d CHAPTER IV. 1. The progeny of Adam not condemnable for his transgression, but their own. 2. The vital part of religion is internal, and may be experienced by people under every religious denomination, and in every part of the world-Pagans not necessarily excluded from all share in Christ and Christianity; which, 3. Consists not essentially in exteriors, or an imagery of religion, but in being endued with a new nature. 4 and 5. This is certainly and sensibly to be known, through the operation of divine grace. 6. Christ waits to be gracious at the door of every man's heart, causes the dead to hear his voice, quickens the observant, and renders them partakers of his heavenly communion. 1. HOWEVER public a person Adam may be accounted, and however his posterity might, without a Redeemer, have been by any thought chargeable with his sin, though I am unable to conceive how any man should deserve con a John iii. 17, &c. b 2 Pet. i. 21, and ii. 1. c Heb. ii. 9. d1 John . 2. demnation for what he could not help; yet our Saviour having paid the price of our redemption, by tasting death for every man," there cannot be any thing chargeable to Adam's descendants, merely on account of his transgression, exclusive of their own. Original sin, therefore, in that sense which implies guilt in them for his offence, I apprehend, has no foundation in truth. Nor, was it really so, could any ceremonious performance of men, or even all the water of Jordan wash it away. All exterior forms, however mistakenly exalted or celebrated amongst mankind, are but outward and visible signs, and altogether ineffectual towards any real change or refor mation of the subject. And respecting little children who are taken away before they have personally offended, they cannot in equity be chargeable, but may with just confidence be resigned, as perfectly safe in the arms of their Saviour, who declared, "Of such is the king. dom of heaven ;" and also told his followers, "except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." 2. The vital part of man's religion and duty stands, principally, in a right attention to, and a faithful obedience of the manifestation of the Spirit of Christ in the heart and conscience. He who pays due and constant regard to this, is in his measure a follower of Christ, and has, in some degree, the reality of Christianity in him; live under what mode of profession, or in what part of the world soever he may. For who is a servant of Christ but he that willingly obeys him? Is he who willingly acts according to his verbal precepts, a follower of Christ; and is not he who, without the knowledge of these, with equal willingness follows the leadings of his Spirit, also his servant? Of this spirit the truly virituous and religious amongst the Gen. tiles were, in degree, partakers; “for,” saith holy Writ, "when the Gentiles which have in the law, these, having not the law, are a not the law, do by nature the things contained law unto themselves; which show the work of the law written in their hearts; their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another."d The words by nature here, I apprehend, are not to be understood as if the apostle intended the Gentiles became virtuous by any the same as all other men's. The context goodness in their fallen nature, which must be shows, he was here distinguishing between those who enjoyed the ministration of the thus cleansed were no more to be esteemed Mosaic law, and those who had it not; and he essentially consists in the thing declared by useth the expression, by nature, in the same them; the power of God administered to the sense as if he had said, without an education salvation of the soul. By this the outward under the law; and proceeds to show, that coming of Christ is rendered truly and fully though they had it not, yet they practised the effectual to each individual. Those who besubstance intended by the law. This showed lieve in, and obey him in his inward and spinot, that their own hearts were their law, but ritual manifestations, by which the gospel is as the apostle explains it, that the work of the preached in every rational creature under law was written in their hearts, and that they heaven, may come to be partakers of his life, had a part in the new covenant; in reference and be saved by him from the second death to which it is said, "I will put my law in their of eternal misery, though providentially ininward parts, and write it in their hearts." capacitated to know the exterior history of his Though they were without the law of Moses, incarnation, &c. they were not without law to God. For, by That virtuous and devout Gentiles were apreceiving and retaining the divine impressions proved of God, appears in the case of Cornein their consciences, they were under the law lius; for we find that before his reception of to Christ, or subject to the manifestation of historical and verbal Christianity, his sincere his Spirit in their hearts; and in proportion devotion, and reverence towards his Creator, to their obedience, partakers of the nature and charitable acts to the needy, "came up of the Holy Spirit within them. By the for a memorial before God;" who also now internal operation of this nature, it was that taught Peter, verse 15, the Gentiles he had they became reformed in heart, and rectified in life and practice, so far as they were so; or as the text has it, enabled "to do the things contained in the law." Originally disordered, and actually depraved, their own nature as men could never have led and empowered them to this; for, since the primary lapse, it Hence it appears, that those who conscienis prone to evil," and true reformation and re- tiously obey the spiritual manifestations of ligion arise not from that disordered and cor- Christ in them, are internally, though not by rupt ground. They come not by nature, but outward profession, his disciples and followers, by grace. They are the fruit of that good and truly believe in him so far as he is revealseed universally sown in every heart, by the ed to them; for obedience is the certain proof great and good Husbandman for that end. of a right faith. And I make no question, Were it not for the notices and powers com- but those in any part of the globe, who, from municated by this internal Holy Spirit, man invincible obstacles, have not the opportunity must have continued to proceed in the increase of historical Christianity, in their obedience of corruption, irreligion and misery; as ap- to the spiritual appearance of Christ in their pears too evidently by the conduct of such as hearts, are accepted, and partake of the benedisregard it. Not by following their own na- fits of his death. Why should they not be ture therefore, but by obedience to the inward as capable of receiving advantage by the saclaw of the divine nature written in the heart, rifice of Christ, as disadvantage by the fall of the conscientiously virtuous amongst the Gen- Adam, whilst they are equally strangers to tiles, as well as others, were enabled to per- the history of both? But certainly, those to form the things, or just morals, contained in whom the sacred writings are providentially the Mosaic law; and thereby to evidence in communicated, are under double obligation, their measures, the effectual operation and au- since they are favoured with that additional thority of the divine Lawgiver within them. instrumental advantage; and it will tend to The Gentiles therefore partaking of the law their greater condemnation, if they believe written in the heart, cannot properly be said not unto obedience. For, however high the to be excluded from all share in the new co-profession of such may be, they are but imvenant, or dispensation of the gospel. The perfect, superficial, ineffectual believers, who gospel, taken in its full extent, is the revela- hold with the external part, and experience tion of the love and mercy, and the offer and not the internal: Christians in name, but not operation of the grace of God, through Christ, in deed and in truth. It is essential to us who to fallen man, in his natural and corruptible have the Scriptures, to believe both in the state, in order to his restoration and salvation. outward coming, and inward ministration of It is not wholly contracted into the mere our Saviour; resigning to him, and trusting tidings; but including these, goes deeper, and in him, with that faith of the operation of a Jer. xxxi. 33. b Rom. vii. 18. a Rom. i. 16. b Acts x. 2, 3, 4. Acts x. 34, 35. God, which works by love to the purification of the heart, and is the saving faith of the gospel. ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God."a Complete Christianity has both an inside and an outside; a profession or bodily appearance, and a life and virtue, which is 4. The new birth is not brought forth in as a soul to that body. Those who are in particulars imperceptibly. The new man is possession of both, are complete Christians. renewed in knowledge; in a certain and senThose who have the inward part without sible experience. The soul in whom it is the outward, though incomplete in that re- going forward, has an internal sense of it spect, will in the sight of perfect equity, through its whole progress, and must keep a certainly be preferred to such as have the steady eye thereunto, that it may go forward. latter without the former; and it would be "We all," saith the apostle, "with open face well for all who have the history, and profess beholding as in a glass, the glory of the Lord, the Christian religion, yet walk contrary to its are changed into the same image, from glory requirings, could they change conditions at last to glory, even as by the spirit of the Lord." with such conscientious Gentiles. Let those By looking at the deceitful beauty of temptawho are so deeply affected with absurdity, tion men fall into sin, and by keeping a stedfast as to believe or imagine, that infinite wisdom, eye inwardly unto Christ in spirit, with humgoodness and equity, has confined salvation ble resignation to him, and earnest desire after to such of his creatures as happen, without him, man finds preservation, and gradually any choice of their own, to inhabit particular advanceth from one degree of grace to anspots of the globe, are formalized after a other, till he really experienceth a renewal of peculiar manner, or entertain one particular the divine likeness upon his soul, and an inset of articles and opinions, let such duly ward translation out of sin, darkness and consider the following texts. Verily I say death, into divine light, life and holiness; and unto you, I have not found so great faith, no thereby, in conclusion, from anxiety and not in Israel; and I say unto you, that many misery, to peace and felicity. shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom," by education merely, be cast out into outer darkness; there shall be weeping and gnashing of teeth."a "After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, who sitteth upon the throne, and unto the Lamb!" 66 66 5. The natural man may polish and adorn himself with a variety of literature, arts and breeding; but in his best accomplishments, shall he is but the natural man still, which the apostle declares, receiveth not the things of the Spirit of God, neither can he know them. This is the natural condition of all men, before the work of renovation is begun in them; and seeing all stand in need of divine grace to effect it, and that "God will have, or willeth, all men to be saved, and to come unto the knowledge of the truth;" so, "the grace of God that bringeth salvation, hath appeared to all men, teaching us," by its con3. Real Christianity consists not in the pro-victions, "that denying ungodliness and worldfession of any framed articles of belief, nor in the practice of signs and ceremonies, however displayed with exterior pomp, or whatever insignificance may be fancifully attributed to them by their supporters. Form and profession make not a real Christian, but the putting on of a new nature. "They that are Christ's, have crucified the flesh with the affections and lusts." "If any man be in Christ, he is a new creature; old things are passed away; behold all things are become new, and all things are of God."d The necessity of regeneration, the power by which it is effected, and the co-operation of God and man therein, are all included in that text; "If a Mat. viii. 10, 11, 12 b Rev. vii. 9, 10. c Gal. v. 24. d2 Cor. v. 17, 18. ly lusts, we should live soberly, righteously, and godly in this present world." Thus, "the mighty God, even the Lord hath spoken, and called the earth, from the rising of the sun unto the going down thereof." All the personal instructions, and writings of the prophets, apostles and their contemporaries, taken in their full extent, have never been any thing near so universal amongst mankind, as this grace and power of God; for it always hath been, and is present to every individual in all nations, and throughout every generation. 6. He who is given for a light to the Gentiles, and for God's salvation to the ends of the a Rom. viii. 13, 14. b Col. iii. 10. c2 Cor. iii. 18. d1 Cor. ii. 14. e 1 Tim. ii. 4. ƒTit. ii. 11, 12. g Psal. I. 1. earth, not only dispenseth of his grace universally and individually, but even waits to be gracious. "Behold," saith he, "I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." This is Christ in spirit, who proclaimeth, He that hath an ear let him hear. Query. But if man in his fallen estate be dead, how can the dead hear ? Answer. When the Saviour called, "Lazarus, come forth!" the dead was quickened and immediately obeyed. The voice of him who is a quickening spirit is a quickening power. "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.e Query. What is meant by his standing at the door ? Answer. 1. CHAPTER V. God's true and faithful witness in the conscience, a divine monitor and daily preacher to man. 2. It produceth the new-birth in the obedient; and, 3, promoteth its growth in them. 4. This is no indignity to man, but the contrary, and of absolute necessity to his ascendence above sublunary considerations. 5. It is not beneath the dignity of the Creator to make man so far the subject of his especial regard, as to enable him to answer the end he created him for. The same power that created is requisite to the support of his creation, and his continual superintendence necessary to mankind. 1. MANKIND are not left to Satan, nor to their own lusts, nor to live without God in the world. A way is cast up. A means is proHis wonderful condescension, pa- vided. Besides the traditional consciousness tience and long forbearance, in waiting upon of mere moral good and evil in every breast, the soul of man, as for an entrance; that as God hath a divine witness in the heart of he is a rational creature, he may be prevailed each individual, which will truly manifest with willingly to open his heart to his Redeem-right and wrong in the consciences of those er and receive him. Query. How doth Christ in spirit knock, or call? Answer. By influencing the soul in its seasons of quietude, so as to excite inclinations and desires towards good; and also at other times, by distressing it with the painful sensations of guilt and remorse, for its sinful pursuits and practices. Query. How shall man open to him, and receive him? Answer. By resigning his attachment to self, and the propensities of sense, and humbly adhering to the voice, or present manifestations of the Spirit. who faithfully attend thereto, afford light and power to set them free from the mists of prepossession and prejudice, and become to them a safe conductor, and an able supporter in the paths of religion and virtue. What instructor can we have equal to this most intimate witness? A monitor so near, so constant, so faithful, so infallible! This is the great gospel privilege of every man: the advantage of having it preached day by day in his own heart, without money, and without price, yet with certainty. Is it reasonable to conclude, that this nice, true and awful discerner, should be less than divine? Can any person, upon serious consideration, imagine it to be Query. How doth the Lord come in and the nature of the fallen man himself? Is there sup with man, and make him a partaker of the least probability that any thing so corrupthis supper? ed and clouded, should so clearly and instantly Answer. When the Spirit of Christ is re-distinguish; and would the heart of man, which ceived by the soul in faith, love and due sub- is declared by inspiration to be deceitful above mission, he proceeds by degrees to set it at all things, and desperately wicked, so faithliberty from the bondage and influence of fully reprove itself? Would that which decorruption; for, "where the Spirit of the Lord lights in its own indulgence, and is impatient is," in possession, "there is liberty;" and of restraint, act in daily control to its own when he hath brought the soul into a proper inclinations? Is it the property of evil to do degree of purification, he sheds the comfort good? Here is a just criterion. That which of his love into it, and makes it a partaker of is natural leads according to nature; that the communion of saints, which is inward and which is spiritual according to the spirit. spiritual. This is the true supper of the Lord. These are distinguished in Scripture by the He who participates of this, discerns and tastes terms flesh and spirit, and are truly said to the Lord's spiritual body, and experienceth it war against each other in man. to be meat indeed, and his blood to be drink against the spirit to destroy the soul, the spirit wars against sin to save the soul. indeed.g As sin wars Let me query with you who, instead of 41 Cor. embracing in humilty, love, and thankfulness, the believers, under the similies of new-born babes, children, young men and fathers." There is likewise not only a progression from the lowest of these states to the highest, but even that of fathers admits of continual advances, as Paul witnesseth; who, though he truly asserted, that the law of the Spirit of life in Christ Jesus had set him free from the this upright spirit as divine, are exerting your abilities to depreciate and revile it. Whilst you confess it distinguishes right from wrong in your own breasts, by its approbation of the first, and rebuke of the last; can you thus acknowledge it to be infallibly good, and at the same time attribute it to yourselves? "I know," saith Paul, "that in me, that is in my flesh," or belonging to my nature, "dwell-law of sin and death, yet he was sensible of eth no good thing."a Is your nature in a better condition than his was? Is there any good thing in yours, yet was there none in his? He confessed he had none as man. presume you have no more than he had. Whence then this quick and righteous discriminator appearing in your consciences? You will not say, it is of Satan; it must therefore either be of man, or of God. For the reasons above hinted, it cannot be of man; it must therefore be of God. Wonderful is the mercy, and great the advantage to every man, that God himself, according to the Scriptures, thus condescends to be the teacher of his people, by the manifestation of his Spirit in every heart; and certainly it ought to be accepted and observed with the greatest reverence and thankfulness. higher degrees of attainment still before him; and therefore, after he had been nearly thirty years in the apostleship, he makes this acIknowledgment; "Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus."c 4. Those who treat this doctrine, of the necessity of man's being renewed, led and guided by the Spirit of his Maker, as a disparagement to human reason, put the highest indignity upon the Supreme wisdom, good2. The increase and operation of this living ness, and power. The dignity of human naspirit becomes a new life in and to the obe- ture consists not in self-sufficiency. The most dient soul, quickening and refreshing it with exalted of created beings neither exist, nor a sense of divine love, strength and comfort. act independent of their Creator; much less This life being begot and brought forth by the man, who in his primitive purity was made Holy Spirit in the willing mind, is called a lower than the angels. He stands in conbirth of the spirit, and being its new produc- tinual need of divine help; and his true dig tion there, it is styled the new-birth; and see-nity consists in being, by his reason, above ing our first parents, immediately upon their all inferior creatures, capable of consciously creation, were favoured with this spiritual receiving that assistance, and of being therebirth in them, and lost it by disobedience; the by preferred to, and preserved in a blessed renewal of it, both in themselves and in their union and communion with his Maker. It posterity, has taken the terms of regeneration cannot be any lessening to an inferior, to be and renovation, or the birth of divine life re-directed and guided by a Superior Being; newed in man. Being inheritors of spiritual especially by the supreme Lord, and sole audeath in Adam, or in the fallen state and na-thor of all existence, infinite in excellency, ture, we can only be born again to life in power and wisdom, and immutable in glory. Christ, by the power and virtue of his Holy Spirit, who is the resurrection and the life.c 3. Every productive power brings forth its own likeness; the evil spirit an evil birth, and the good spirit a birth answerable to its goodness; and as every natural birth admits of a growth, so doth this spiritual birth in the soul. Our Saviour represents its gradual progression, in those similies of the increase of the mustard seed, the process of leaven, and the springing up of living water into everlasting life. The apostles Peter and John also show the several gradations experienced amongst a Rom. vii. 18. b Isa. ii. 3, and liv. 13. Jer. xxxi. 34. John vi. 45, and xvi. 13. 1 Thes iv. 9. 1 John ii. 27. c John xi. 25. d Luke xiii. 18, 22. John iv. 14. Endued with his Spirit, in any degree, the creature is raised above the highest elevation of its own nature; and the more it is clothed with it, the more it is dignified and exalted. No created being, by its natural powers, can rise above it natural sphere. To reach a sublimer station, it must be assisted by strength superior to its own; a power equal to the height of its ascent. It is only when the Sun of righteousness sheds forth its quickening beams upon the spirit of man, that the poor worm is capacitated in reality, to take wing and mount above its sublunary limits, towards the regions celestial. |