a finner's being found in Chrift, not having his own righteoufnefs, weakens the obligation to holinefs, and tends to introduce licentioufnefs of practice. But from what hath been faid in the above difcourfe, we may learn, not only in general the abfolute neceffity of a change, but how this ftands connected with the purchase and gift of falvation, the character and work of a Redeemer. It will plainly appear, that a change in fome refpects is neceffary to bring us to, and in others is the neceffary effect and confequence of, the acceptance of falvation.

I have endeavored in the preceding pages to fhew, that a difcovery of the nature and glory of God, and of the infinite evil of fin, is abfolutely necessary, in order to our either understanding or relishing the doctrine of the crofs. What is this then, but a change begun? Muft not the dominion of fin in every such person have received a mortal blow? Doth any thing more directly tend to holiness, than to fee the power and glory of a holy God, and how "evil and bitter a thing" it is to depart from him? On the other hand, is it not neceflary to complete the change, that there be a fenfe of reconciliation and peace? "two walk together except they be agreed?" Can any perfon live in the love and service of God, while he conceives him to be his enemy, and fuppofes himself fill the object of his wrath and displeasure? But fuppofing this reconciliation obtained, let me boldly afk, What motive to holiness in all manner of converfation, equal to the force of redeeming love? Judge, O Chriftian, will any cold reafoning on the nature and beauty of virtue have fuch an effect in mortifying corruptions, as a believing view of a pierced Saviour? Where fhall we find so faithful, fo active, fo chearful a fervant of God, as one who joins with the apoftle Paul in saying, "I am crucified "with Chrift: nevertheless I live; yet not I, but Chrift "liveth in me: and the life which I now live in the flesh, "I live by the faith of the Son of God, who loved me, “and gave himself for me."* Faith in Chrift Jefus never can take place in any heart, unlefs there has been an in

* Gal. ii. 20.

ternal work of the Spirit of God teftifying of him; and there is no effectual principle of new obedience, but faith which worketh by love.

2. What has been faid above, will ferve to explain fome controverfies with which the truths of the gofpel have been often darkened and perplexed; particularly those relating to the priority, or right of precedency, fo to speak, between faith and repentance. Some make repentance, that is, as they explain it, forrow for fin, ferious refolutions of forfaking it, and begun reformation, the joint grounds of our acceptance, with the merit of a Saviour. Thefe, with great plaufibility, ftate the matter thus: That our fincerity is accepted through the fatisfaction of Chrift, instead of that perfect obedience to which we cannot now attain; and, when taken in a certain light, this affertion is undoubtedly true. Others, difcerning the falfhood that may lurk under this representation, and fearing the confequences of every felf-righteous plan, are tempted to go to the oppofite extreme. That they might fhew falvation to be wholly of grace, fome have even prefumed to use this harsh and unfcriptural expreffion, that it is not neceflary to forfake fin in order to come to Chrift. I could fhew a fenfe in which this alfo is true, even as it is not neceffary to forfake your difeafe, in order to apply to the phyfician. But if it is not neceffary to forfake it, I am fure it is neceffary, in both cafes, to hate it, and defire deliverance from it.

This difficulty will be eafily folved from what has been faid in the preceding parts of this treatise, and we may learn to preferve the truth, without expofing it to the fcorn or refentment of its enemies. The reader may obferve, then, that none can fee the form or comelinefs of a Saviour standing in the room of finners, and purchasing forgiveness from a holy God, till the glory of this God is dif covered, till the guilt of fin lays hold of the confcience, and its power is both felt and lamented. This may, perhaps be called repentance, and I believe it is called fo fometimes in the holy fcriptures, particularly in the following paffage : Repent ye, therefore, and be converted, that your fins may be blotted out, when the times of refreshing shall

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"come from the prefence of the Lord."* But the finner does not fo properly forfake fin in order to come to Christ, as he flies to him for deliverance from its condemning guilt and enflaving power. He is so far from coming to fo God with a gift in his hand, even of his own prayers and penitential tears, that his convictions continue to follow him, if I may fpeak fo, through every lurking place, till he is entirely fubjected, till he is ftript naked and bare, and deprived of every fhadow of excufe. Then it is that fal vation through a defpifed crucified Saviour becomes unfpeakably amiable in all it parts, fin becomes more perfectly hateful, and an affured prospect is obtained of its immediate mortification, and, in due time, of its entire and complete destruction. Thus faith and repentance are involved in one another, they produce, and are produced by one another. They may be treated of diftinctly, but they cannot exift feparately. So that whenever any of them is found alone, or ftands independent of the other, that very thing is a fufficient evidence that it is falfe and fpurious.

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3. From what has been faid on this fubject, we may be enabled to judge what are the fundamental and effential doctrines of the gofpel, to which all others are but fubordinate and fubfervient. Regeneration, or the New Birth, we are warranted to say, after the example of our Saviour, is abfolutely neceffary to falvation: "Except a man be born again, he cannot fee the kingdom of God." If any man, therefore, depart from this truth, he makes fhipwreck of the faith, and will at laft be found to fight against God. It is alfo plain, that the reconciliation of a finner to God must be through the blood of the atonement : "For other foundation can no man lay, than that is laid, "which is Jefus Chrift." If any man hold by, and build upon, this great foundation, he fhall be finally accepted, though many things may be found in him juftly blame-worthy. Nor is it eafy, indeed, to fay what degree of error and mifapprehenfion concerning these truths themselves, may be confiftent with abiding by the fub.

stance. But certainly all who directly and openly oppofe them, may be faid " to bring in damnable herefies, even "denying the Lord that bought them, and to bring upon "themfelves fwift deftruction."*

This may teach us, what judgment Chriftians ought to form of the many parties and factions which divide the vifible church. There may be fmaller differences, which keep them afunder on earth, while, in faith and in love to an unfeen Saviour, they are perfectly united. We are told that God fhall gather his elect from the four winds, and that "many fhall come from the eaft and weft, and "fhall fit down with Abraham, and Ifaac, and Jacob, in "the kingdom of heaven." I always think with much pleasure on the perfect union of this great and general af fembly of the church of the first born. Then, all other diftinctions, all other defignations, fhall be abolished, and thofe fhall make one pure and unmixed fociety, who have received" a white ftone and a new name,” and “ whose "names are written in the Lamb's book of life." The profpect of this fhould keep us from immoderate refent. ment, at prefent, against any of whom we have reafon to think that they hold the foundation, are acquainted with real and practical religion, or have had experience of a faving change.

No man, indeed, can deny it to be juft, that every one fhould endeavor to fupport that plan of the difcipline and government of the church of Chrift, and even the minuteft parts of it, which appear to him to be founded upon the word of God. But ftill found doctrine is more to be ef teemed than any form. Still we ought to confider the excellence of every particular form, as confifting in its fitness to promote or preferve the knowledge of the truth, and to carry on a work of illumination, conviction, and converfion, to the faving of the foul. Would any Chriftian fhew that he is of a truly catholic difpofition, let him discover a greater attachment to thofe even of different denominations, who feem to bear the image of God, than to profane perfons, be their apparent or pretended principles what

VOL. I.

* 2 Pet. ii 1..

† Matt. viii, 11.

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they will. Let us pay fome regard to other diftinctions, but ftill the greatest regard to the most important of all diftinctions, that of faints and finners.

4. As this great diftinction divides the whole human race, and is fo very important in its confequences, let me earnestly intreat every one who perufeth this treatife, to bring the matter to a trial with regard to himfelf. Anfwer this question in ferioufnefs, Whether do you belong to the one clafs or the other? We are dropping into the grave from day to day, and our ftate is fixed beyond any poffibility of change. What aftonishing folly to continue in uncertainty whether we fhall go to heaven or hell, whether we fhall be companions of angels, or affociates with blafpheming devils, to all eternity. Nothing, therefore, can be more falutary, than that you make an impartial fearch into your present character and state. If you have ground to conclude that you are at peace with God, what an unspeakable fource of joy and confolation? If otherwife, there is no time to lofe in haftening from the brink of the pit. May I not with fome confidence make this demand of every reader, that he would fet apart fome time and apply with vigour and earneftnefs to the duty of felf-examination? Is not this demand reasonable? What injury can you fuffer by complying with it: Will confcience permit any to continue unreproved in the neglect of it? Have you read fo much on the fubject of regeneration, and are you unwilling to reap the benefit of it? Let every one, without exception, take up or renew this grand enquiry, "Am I in Chrift? That is, am I a New Creature "or not? Am I a child of God? or do I ftill continue an "heir of hell ?"

5. As it is more than probable there will be fome readers who are, or have reafon to fufpect, themfelves unre. newed, I would now come as an ambaffador from Chrift, and endeavor to negociate peace. Wherefore" as though "God did befeech you by me, I pray you in Chrift's

stead, be ye reconciled unto God."* While I attempt this, I defire to do it under a juft impreffion of the great

* 2 Cor v. 20.