and threatening all that do not, with eternal damnation) we hope to stem the torrent of vice, and turn mankind into the paths of virtue and piety. of works, in opposition to the complete salvation of Jesus Christ our Lord, we know what he says of them: That they lay heavy burdens upon men's shoulders, which they themselves will not touch, with one of their fingers: and the apostle says, neither they. themselves keep the law, but desire to have you circumcised, that they may glory in your flesh. Thus, we are not always to judge of men by their sounds, or to imagine a man greatly pious, because he talks of works, or writes practical treatises; nay, it is certainly reasonable, and just, for us to withhold our credit, and shut our ears, until his tempers, and actions speak: and of such, I have no need to be afraid, however zealous they may be, for as mercy, compassion, and charity, are none of the least prevalent, in the composition of true piety, their precious balms, can never break my head. Nothing is more probable, than that it will be objected: I am an enemy to good works, or, that convinced by the holy practice of some particulars, amongst the professors of religion, I pine with envy; affecting to despise what I cannot attain unto. To which I an Have your inventions answered the end intended; are they more reformed than they were in the days of the Apostles, who made it their business to preach a crucified Jesus? where is the Church, or society of Christians now, who attain to this character, "The multitude of them that believed, were of one heart, and of one soul, neither said any of them, that aught of the things which he possessed, was his own, but they had all things common?" Acts iv. 32. This was effected by the simple testimony of Jesus, his death, and resurrection; the people were then taught, that they were the body of Christ in particular, and members one of another. Whereas, the more modern doctrines, have taught mankind to respect each other as aliens, each esteeming of himself better than another; imagining he has property, distinct from his brother, yea, even in spirituals; he looks on his own things, and not on the things of another. Thus, the modern doctrines, and traditions of men, are calculated to promote self-swer, I am far from being an ememy to good love, spiritual pride, bigotry, and hatred of each works: that which is truly good, when maniother, instead of love. Therefore it is, that fest, always commands my respect: nor can the morals of mankind are as bad as ever, I conceive, how any man, when convinced of notwithstanding the necessity, and benefit of the good, should hate it for being so. I do holiness, and good works, is daily sounded not mean to deny, that the truly good, is at in their ears. And even amongst the reform- any time the object of man's hatred; but then ed, as they would be thought, is there not en- we always suspect that of evil, which we alvying, strife, contention, backbiting, evil-low ourselves to hate; and if from the corspeaking uncharitableness, the putting forth of the finger, revenge, inhumanity, with every evil work and disposition? And indeed, this is the genuine fruit of the doctrines of the age; for where people are taught to distinguish between saints and sinners, and to think themselves holier than their neighbours, it is not strange that they use them ill. As this is so general, I suppose it will not greatly irritate, that a few worthless men, without character, or popularity, should make Christ their subject, and be ever preaching or writing of him. It is to be feared that being merely orthodox, in point of works, with a desire at times of doing, and at other times, a sigh and sorrow for not doing, with a zeal for propagating the doctrine, is that which soothes and keeps in peace, the consciences of many, who otherwise are very sensible of their deficiency in this particular: And to talk of practice, and know nothing more of it; yea, in short, to talk of it without keeping the whole law, is such a deception, where scripture authority is admitted, (yea or even what reason suggests of the nature of the Divine Being) as cannot be accounted for, but by the pride, bewitchery, and madness, which we are naturally involved in. Persons of this cast, please themselves, like the kings of Bedlam, who imagine their rags a purple robe, and their heap of straw, a throne; and are very angry with all, who will not humour their vain conceit. As to the zealous promoters of the doctrine ruption of nature, we hate the good, because neighbour will walk with slanders." Jer. ix. 4. Thus saith the Lord, and thus I think: and therefore cannot behold any man upon earth, with an envious or evil eye, on the account of his dazzling perfections; nor is it possible I should ever despise good works, on this account. But, whenever I have spo ken slightly of human goodness, it is because I am convinced it is not good; but a false shew, and lying vanity; and therefore as a falsehood, always to be opposed. Another reason is, because these vain prentensions gaining ground amongst mankind, tends greatly to the dishonour of Jesus Christ, and his gospel; and to make void the grace of God. Again, it tends to distress the soul, who is convinced of the weakness of human nature, according to the scriptures; and to keep him from the rest that remaineth for the people of God; nor can any one rejoice in it but the deceived, who know not themselves, nor the scriptures, nor the power of God. Again, it encourages to party: its warmest say, that it is profitable thus mutually to a thorn hedge." Micah, vii. 4. "For every bless each other, is not to be doubted pofi- brother will utterly supplant, and every table to the receiver and profitable to the giver, as it entitles him to the respect, and esteem of his fellow-creatures. Hence may the beneficent and benefited, both be said to profit thereby; and therefore are the works called good, and said to be profitable unto men, yea, of necessary use, thus, “Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man," Job xxxv. 8. But let us not mistake the apostle's meaning, and imagine them profitable unto us, with God; to our salvation and acceptance with Him; this would be to renounce the Lord who bought us, to pretend that we have, whereof we may boast, even before God: and thus believing a lie, fall into the strong delusion. As a friend to benevolence, equity, and peace amongst mankind, I should be glad to see those good works abound: and from a right principle, would encourage them with all my power. But, when men begin to speak of these things, and consider them as spiritual good, as well-pleasing, and acceptable with God, as righteousness, holiness, or fruitful-advocates being of the number of those who ness before Him; or, when making this their sanctification, they go about to prove their faith thereby, inwardly respecting those motions as proofs and marks of their grace and Christianity I say, when this is the case, with ardent zeal, tenfold more burning than they can ever show for the works of their own hands, we will prove all their righteousness to be filthy rags dross and dung, exposing the pride, vain glory, hypocrisy, covetousness, self-love, &c. of all their works, words, and thoughts, protesting with all our souls, against bringing the blind and lame into the house of the Lord: for as much as we conceive, that the honour of Jesus Christ, and the real happiness of mankind, is greatly concerned here. And, if for this, I am deemed an enemy unto good works, so be it. I will remember the word of the Lord, who said, "The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil," John vii. 7. And, as to my conviction, received from the most upright amongst men, from their holy example, &c., the God, and Father of our Lord Jesus Christ, before whom I stand, knoweth that I lie not when I declare, that there is but one man, (the man Christ Jesus,) amongst all the individuals of Adam's race, whose example I admire and can perfectly approve of: by his example, I confess I am deeply convinced, not to envy, but to the most profound admiration! And, though I see that in him, unto which I cannot attain, nay, it would be the highest arrogance in me, or any other mortal, to seek or expect, by works of righteousness, imitations, &c., to expect to attain unto his perfection; yet, I cannot despise, but must for ever reverence, admire, and wonder before Him. When I except this man, I believe that word of the Lord applicable unto all the others, where he says, "The best of thein is as a brier, the most upright is sharper than separate themselves. And yet, nothing more fully establishes that exploded maxim, Let us do evil that good may come. It is this which allows, yea even authorizes, one man to think himself holier than another, and consequently to say in his heart, stand by, come not near me, I am holier than thou. From hence, instead of loving his brother, he takes an occasion to judge him, despise and hate him: yea, from this very principle, proceeds all the animosity, pride, backbitings, whisperings, contentions, &c. which abound, amongst all the various sects of religious people: yea, such is their zeal for the good as considered in the creature, that (least they should turn from it) they will not scruple to break any, yea every commandment in the book of God; and to run a tilt against the whole of the perfect example which the holy Jesus hath exhibited; only to keep their votaries steady to their favoured plan. And, lest you should think my assertion too strong, you need only for your conviction, put your head into some of those places, where human goodness, or inward holiness, or, that work of the Spirit upon the heart, which opposes the free salvation of mankind by the blood of Jesus, is the chief or continual subject: for though the terms are different, the matter is the same: I say, put but your head into any of those places, and you will hear and be convinced soon, if you are impartial, of the truth whereof I affirm. You may there hear a person in defence of inward holiness, (and as he pretends, with a pure zeal to promote the same) raving with all the energy and eloquence of pride, censoriousness, slander, cruelty, and ignorance; against such, whose names are not in his legend, bespattering them with the epithets of dogs, swine, devils, heretics, &c. threatening them with eternal destruction, warning the people against them, as the pest and plague of the earth; withal, giving such I have thus spoken, thou knowest; because I apprehended what I have spoken against to be utterly false; a grand deception, and yet the idol of mankind. Thou art my standard, and everlasting pattern of true goodness; and I always conclude that whoso gathereth not with thee, scattereth: nor can I ever believe that to be holy or good which is contrary to thee: unto thy grace and keeping, I commit my all; and that thou shouldest bless what I have written, unto the glory, and praise of thy venerable name: and even to that eternal life, which is in thee, I pray. It may easily be seen, that I aim only at illustrating that grand capital proposition of the saviour's: I am the truth. To do which, I am not afraid to tread the most unfrequented path, and walk therein undisturbed, notwithstanding the clamorous accusations of singularity, novelty, and heresy. Affectation of being singular, from selfish views, I hold abominable: and as an equal abomination, the attempt to shun the cross, when standing in the path of truth. descriptions of them that their disciples knowing them, may learn to hate them, and copy their pastor's example, in speaking all manner of evil of them. This is not only Satan rebuking sin, but Satan propagating holiness also, a doing evil, that good may come. But, if it shall be objected, that our Saviour and the apostles used these epithets, when speaking of unbelievers, I answer when they used them, it was, (by showing mankind what they naturally were) to enhance the grace whereby they were saved: and were commonly given to such, who trusting in them-respecting my readers, unto their conviction, selves that they were righteous, despised others. Besides, our Saviour and his apostles, had power, when they applied those characters to any individual, to demonstrate by undeniable signs, the truth of what they spake: and that they were not revilers. As for instance, when Saul, who is called Paul, set his eyes upon Elymas, the sorcerer, and called him a child of the devil, an enemy to all righteousness, &c. he proved the truth of what he said, by striking him blind. God, thus bearing witness unto his accusation. As with Peter also, in the case of Ananias and Sapphira. But, where any, who would be thought infallible now, are for ever filling their mouths with the apostolic censures, and anathemas, without being able to show the like proof of their infallibility; they are to be respected as proud, arrogant, conceited; and rather railing, reviling accusers of their brethren, than apostles of Christ: yea, as the of ferers of strange fire before the Lord, and not the fire which fell from God upon the altar, when Moses and Aaron blessed the people. How ridiculous must it be! to read, or hear a man writing, or preaching up holiness; which is the love of God and his neighbour; in such a spirit, and terms, as (rendering the Divine Being so implacable, and difficult of access, and his neighbours so much worse than himself) hath certainly a more powerful tendency to promote enmity, hatred, and contempt, than love. Thus men preach and write of goodness, until love entirely ceaseth. And of faith, until it dwindle as small as a grain of mustard seed; until all hope, and charity for their neighbours, is wholly lost. Nothing is more common, than for men to preach, and dispute, for holiness; yea, for its being in themselves, until quarrelling with the opponent, there appear nothing in them, but the most unholy tempers and dispositions. And yet, they must be thought holy, and that in themselves, though our every sense testify the contrary. Sure man is scarcely a reasonable creature, to be thus imposed upon, or what is worse; he is a most bewitched and infatuated creature. O! Thou great archetype of true holiness, Jesus Christ: thou only art holy, thou only art the Lord; and thou knowest wherefore I thus speak. It is because mankind would rob thee, by assuming what belongs to thee only; it is because the principle of self is such that they would found a domínion in grace; from a supposition of superior holiness, use their fellow-creatures ill. Respecting the matter and scope of the following treatise, I am above uncertainty therein: nor can the piddling pedant, who feeds on garbage, the detection of errors in grammar, the obsoleteness and impropriety of words; exclaiming at want of literature in authors: neither the orthodox precise, who sits in the infallible chair, and condemns as heresy, whatsoever squares not with his dogma; supported by creeds, confessions of faith, and the positive determinations of the most sound and pious expositors: I say, neither the one nor the other, will be able to shake my confidence, respecting the truth I aim at illustrating: which is, that Jesus Christ our Lord, is ascended far above all heavens, that he might fill all things, and that in the "new man there is neither Greek, nor Jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond, nor free, but Christ is all, and in all." As to my defects as an Author, I hope I have by confessing my insufficiency, and renouncing all pretensions to any such abilities, anticipated my examiners in their censures: but if time should shew the contrary, I have an infallible remedy in silence, as there is nothing appears to me worth contending about, besides the faith once delivered to the saints, which contention is spiritual, and manifest through the whole of the Christian life; against all without and within that would pervert, and draw the mind from Christ: and consists not in vain jangling, perverse disputings, and contentions with each other, to the subverting of the mind, as many have vainly imagined: feeding, and pleasing themselves, with the fond conceit of eminence in faith, and knowledge; because they were better versed in argument than their opponents, or could run them down by the mere dint of positiveness, and much speaking. The latter I would always shun, as contrary to Christ: but in the former I would be found, hurting no man, but earnestly contending for the faith; unto the edification of al. whose servant I am, for Christ's sake. UNION. THE doctrine of Union between Christ and his Church renders the system of man's redemption by his blood, beautifully consistent, and worthy its glorious Author. It explains the harmony of the divine perfections, and reveals God, acting according to the principles of his nature, in the salvation of mankind by Jesus Christ our Lord. Hence, it appears greatly worthy of our consideration; and in treating thereof, I would observe the following method: I. Attempt the proof of Union as necessary to the equity of salvation by Jesus. II. Explain, as far as I may, the nature thereof. III. Hint its antiquity, and unchangeable duration. IV. Point out a few of the never-failing springs of consolation, arising therefrom. The Union of Christ, and his Church, appears to me, a truth of such importance, that I can see no consistency in the doctrine of salvation by Jesus, without it. My present design, is to render, with as much plainness of speech as possible, the reasons of my ideas; intending thereby, to prove at once, the necessity, and utility of this grace. I. I apprehend it necessary to the harmony of the divine perfections. For, as all the hopes, and expectations, of the creature from the Creator, are founded upon the supposition of his goodness; men of every sentiment, will agree to this proposition, God is good. And, that we may rightly conceive of him under this character, it is as necessary we should see him justice, holiness, and truth; as mercy and love: since all those properties must unite, and act in perfect harmony, to constitute real goodness. Thus considering the almighty, we are verily persuaded, that as a God infinite in goodness, he doth not, will not, act from one attribute, to the dishonour of another. Nor may we expect any exhibition of mercy, and love, but in a way of justice, puri mystery thereof, they were taught from the union subsisting between themselves, and their sacrifices, to respect the blood, and death, of their sacriThe method of grace and salvation, according fices as their own: and as such, was the blood to Union, is not at all contradictory to the sove- taken by the High Priest into the holy presence; reignty of God: that being sufficiently manifest, where the names of the people engraven on the where he hath decreed the honour, and the glory stones of meniorial, were present with the blood: of his Son, as the principal, and leading maxim confessing it, and claiming the benefits resulting in all his divine appointments. "He was before from the shedding thereof, as a punishment adeall things, and by him all things consist." The quate to their sin.-Which blessings, were reThus through creation of man, and his being appointed to obtain mission and justification to life. salvation, by Jesus Christ, is a farther proof of all the dispensations committed to Moses, the divine sovereignty; nothing moving the Almighty symbols of equity are inseparably connected with thereunto, but his own will: Yet this hinders the figures of salvation by Jesus.-From all which not the method and execution of this grace, its be- it appears, that God's sovereign grace, and will ing according to equity, and that such, as we by to save mankind, hath been executed according reason and Revelation may properly conceive of. to strictest truth, and equity: and such is the But when sovereignty is introduced from first, to wisdom, that God is unspeakably glorious in the last; to the utter exclusion of equity, which is of-honour and glory his Son hath obtained thereby: ten done; (as a palliative for man's ignorance in divine things) the consequences attending are dangerous. First, as it depreciates the sacrifice of Christ, and makes death unnecessary since Absoluteness might have remitted the offence without shedding of blood.-Or if it is hinted, that this condition took place and was accepted from mere sovereign pleasure only: Then, of consequence it was not proportionable, as an atonement unto the offence: and its dignity as the blood of God denied: nor (upon such a supposition) was it necessary that our Saviour should be more than man. But, if the scriptures dignify the blood of Jesus, in saying, that God purchased the Church: with his own blood, if he was made a curse for us: if his sufferings as the punishment of sin was equal to the offence; then was it accepted, not from mere absoluteness, but from the harmony, and full consent of mercy, and truth, righteousness, and peace. Again, such an use made of divine sovereignty, would be to reject the testimony of Moses and the prophets; where they declare that God will not hold the sinner guiltless, nor acquit him without the shedding of blood: even the blood of the offender. To throw a light upon which, and to instruct the people in the and mankind infinitely advantaged.-Should it be 459 ty, and truth. Therefore, it doth not appear how God from a principle of mercy, and peace, towards mankind, could punish sin upon Christ, without the concurrence of righteousness, and truth: nor can this concurrence, or harmony, be proved; without union between Christ, and those for whom he endured the cross, and despised the shame. 1st, Because, contrary to truth: which declareth that every man shall die for his own sin. 2 Cor. xxv. 4. Deut. xxiv. 26. And again, "whosoever hath sinned against me, Him will I blot out of my book," Exod. xxxii. 33. This was the answer of God unto Moses, when he would have atoned for the sin of the people, by suffering in their stead. Nor will he destroy the righteous with the wicked, because the judge of all the earth doth right. Gen. xviii. 25. "Keep thee far from a false matter; and the innocent and the righteous slay thou not: for I will not justify the wicked." Exod. xxiii. 7. Thus the voice of truth is, that the sinner shall die for his own sin: and that the righteous shall not suffer. "Say ye to the righteous it shall be well with him, for they shall eat the fruit of their doings. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him.' Isai. iii. 10, 11. This is the language of truth: : one jot, or tittle of which, shall not fail; though heaven, and earth, should pass away: therefore, such an union, or relation, between Christ and his Church, as gives Him the right of redemption, and brings Him under that character which is obnoxious to punishment, is absolutely necessary, that his sufferings for sin, might accord with the declarations, and demands of truth. proved, what man decrees, or what the law of nations is, hath no weight at all when brought to teach the way of God with man. Besides, I know not of any human laws, which admit of suretyship in capital offences; and sin is not only a debt, for which suretyship is sometimes admitted, but a transgression, a crime, capital in the highest sense, only atoned for by the shedding of blood; by the death, yea, by the eternal death of the sinner: which justice must inflict, before it can be properly satisfied; nor can it possibly admit of a surety here: because, it can only punish Him, whom it first finds guilty; and that not by reckoning him to be what he is not, according to human quibbles; but according to artless, reasonable, divine equity; which can only declare such guilty, on whom the fault is found, and can only find the fault on such who have committed it: We only committed the fault, upon us only can it be found: Therefore, without such an union between Christ, and us, as exposes us, in his person, to judgment, and condemnation; the harmony of the divine perfections, doth not appear in the things which he suffered, because contrary to truth and justice. Again, it is contrary to mercy, as mercy may not, consistent with its own nature, trespass the limits of truth and justice. But, if Jesus suffered for sin, without such an union to the sinner, as made his sufferings and blood, to be regarded as that of the offender; though there be an appearance of mercy towards us, there is great lack of it towards Him, who suffered for sin, unjustly charged upon him. Such is not the nature of infinite goodness, to shew mercy to one, through injustice to another: But, if united to the sinner, there is a consistency, yea, a divine equity, in his suffer hath provided himself a lamb for the burnt-offering: the like appears to Christ, where God hath engaged to support him under his just sufferings, to hold his hand, and to keep him, when he gave him a purifier to the people. This is mercy, tempered with justice, and in the faithful view of this, every believer can sing of mercy and judgment. 2dly. It is contrary to justice to afflict the innocent: to punish, and destroy him, is cruel-ings; and mercy appears to man; where God ty, and injustice. Without the consideration of union, where is the justice of charging the black rebellion, and crying guilt of man upon the pure and spotless head of Jesus? but God doth nothing unworthy of himself, or contrary to the harmony of his nature. To say that the undertaking on Christ's part was voluntary, neither proves, nor implies, his right to suffer: because it is not his willingness, but the approbation of divine justice, which proves his right to taste the death of the cross. And, as the nature and property of justice, is always its own rule of acting; it cannot admit of the innocent's being punished, nor of the trans'gressor's being acquitted: For God the righteous judge, hath pronounced a woe unto such who justify the wicked for reward, and take away the righteousness of the righteous from him, Isaiah v. 23. I am aware of an objection here, from such who would establish imputation, without relation, or union, viz. that the law admits of one man's being surety, or bondsman for another; and can justly oblige him to fulfil his engagements: to this, 1 answer. It is most absurd to make human laws a standard for God's method of dealing with mankind; except, it be first proved that those laws are fully conformable to the law of God; in justice, and equity: until this be Again, it is contrary to wisdom; yet God hath marked out all his ways in infinite wisdom: But that system which is not founded in equity, hath no exhibition of true wisdom in it; nay rather accuses God (if imputed to him) either as lacking wisdom when concerting his plan, or else, of unwillingness to give us a specimen thereof and consequently of denying his own praise, and man's happiness; which consists in admiring, and glorifying him, in the discoveries of his infinite wisdom. For, where is the wisdom of imputing sin to Christ which he had no right to bear? and whence his right, if not from union to the sinner? But grant this, then indeed the great deep breaks open, and wisdom, infinite wisdom appears: whilst each beholder, with wonder cries, O! the depth! who hath known the mind of the Lord? or who hath been his counsellor ? It is also contrary to love: the scriptures are |