ticular, what the same apostle says of the truths of God in general, that "the natural man doth not receive them." It is therefore highly necessary to prevent or remove, as far as possible, the objections that may be brought against it by the art or malice of Satan, who will, no doubt, bend the chief force of all his engines, against this truth, knowing that the cordial reception of it is a sure and effectual, and indeed the only sure and effectual means, of destroying his power and influence in the heart. Accordingly we find the apostle, in the sixth chapter of the above-named epistle, and first verse, supposes an objection made against this doctrine in the following terms: "What shall we say then? shall we continue in sin that grace may abound?” To which he answers, by rejecting the consequence with the utmost abhorence, and in the strongest manner affirming it to be without any foundation.

From the introduction of this objection by the apostle, we may either infer that there were, even in these early days, some who branded the doctrine of redemption by the free grace of God with this odious consequence; or that he, by the inspiration of the Almighty, did forsee that there should arise, in some future periods of the Christian church, adversaries who would attempt to load it with this imputation: or that the doctrine is indeed liable, on a superficial view, to be abused to this unhappy purpose, by the deceitful hearts of men who are wedded to their lusts. It is probable that all the three observations are just; and the two last render it a peculiarly proper subject for our attention and consideration at this time, and in this age.

It is well known that there are many enemies of this doctrine, of different characters and of different principles, who all agree in assaulting it with this objectionthat it weakens the obligations to holiness of life, by making our justification before God depend entirely upon the righteousness and merit of another. And so far, I think, we must join with the adversaries of this

doctrine, as to lay it down for a principle-that whatever belief or persuasion, by its native and genuine tendency, weakens the obligations to practice, must be false. And I will also assert, in opposition to some modern infidels (though some may think that my cause might avail itself of the contrary opinion) that a man's inward principle, or the persuasion of his mind, hath a nesessary and unavoidable influence upon his practice. That is to say, so far as it can be applied to practice, and so far as it is real or prevalent above its opposite; for there are many truths of a religious nature which men think they believe sometimes, but which yet their corrupt passions often make them doubt of; and these doubts are nine parts in ten of their lives observant to their minds, as a vindication of their licentious practice. In some sense, such may be said to act in contradiction to their principles; but they are principles either not really believed, or, which is the same thing, not habitually recollected; and none can expect that men will act upon a principle, though once ever so firmly believed, if it be forgotten, or at the time of action entirely out of view. So that, if I am not able to show that justification through the imputed righteousness of Christ, is so far from weakening the obligations to holiness, that, on the contrary, the belief and reception of it, as its necessary consequence, must make men greater lovers of purity and holiness, and fill them with a greater horror of sin than any other persuasion on the same subject, I am content to give up the cause. I hope we may be indulged a candid hearing on this subject, as experience does not seem to be unfavourable to the doctrine I am essaying to defend. If it appeared in fact that its friends, upon a fair and just comparison, were more loose in their practice than their adversaries of any of the opposite opinions, it would be a strong prejudice against it: or rather, if this were always the case, it would be an unquestionable evidence of its falsehood. But doth not the con

trary appear on the very face of the world? Are not the persons who profess to deny their own righteousness, and hope for justification through Christ, ordinarily the most tender and fearful of sinning themselves, and the most faithful and diligent in promoting the reformation of others? And do not all careless, profane, and sensual livers, almost to a man, profess themselves enemies to this doctrine? I could almost appeal to any one who hath the least experience of, or commerce with the world, whether he would expect to find, upon a strict search and inquiry, the worship of God more constantly attended; the name of God more regularly called upon in families; children and servants more carefully instructed and more dutifully governed; a greater freedom from levity, profaneness, unchastity, pride, malice, or insincerity of conversation amongst the friends or enemies of this doctrine? So true is this, that they commonly have the appellation of the stricter sort given them, by which is certainly understood at least an apparent strictness of life and manners,

*

As therefore experience doth not hinder, or rather as it warrants us to affirm, that those who expect jus tification by free grace are, of all others, the most ho

* I am not ignorant that it is the usual refuge of those who are evidently disolute in their own lives to allege; that there is indeed an appearance of this, but that it is no more than appearance, being all hypocrisy. It would be going out of the way to enter upon a large refutation of this slander. Therefore acknowledging that, no doubt, whatever number of hypocrites there are in the world, and there are too many, they must herd amongst, or attach themselves to the society of the best part of it; I observe, that the general charge of hypocrisy is only thrown out at a venture, is a judging of the heart, and by the very supposition, contrary to appearances, justified, for the most part, by a steady perseverance. Whereas, usually the whole merit of those who bring the accusation, is that of being uniformly wicked, and not so much as professing what it was their indispensable duty both to have professed and practised.

ly in their lives, I propose to show that it must be so, and that this is but the native fruit, and necessary consequence of their principles. What has induced

me to this attempt, is not only the calumnies of enemies, but the weakness or treachery of professed friends. These last injure the truth often in two different ways. Some speak in such a manner as to confirm and harden enemies in their opposition to it; they use such rash and incautious expressions, as do indeed justify the objection which the apostle rejects with so great abhorence; and in the heat of their zeal against the self-righteous legalist, seem to state themselves as enemies, in every respect, to the law of God, which is holy, just and good. Others, on the contrary, defend it in such a manner as to destroy the doctrine itself, and give such interpretations of the word of God, as if they were just, and known to be so, the objection would never have been made, because there would not have been so much as an occasion given to it.*

But of all the pretended Christians, one sort are worthy of the highest contempt, who, acknowledging the truth of this doctrine, call it dangerous, and are backward to teach or publish it, lest it should be abused. Would such weak, half-thinking mortals, be wiser than God? Hath he published it, and shall we throw a veil over it, to remedy the rashness of his proceeding? Do the Scriptures reveal, and are we backward to "testify the gospel of the grace of God?" All the works of God are capable of being abused; that this may be

* I have often thought, that there cannot be a stronger argument that the explication commonly given by Calvanists, of the passages of Scripture on this subject just, than the apostle's supposition of an objection of this nature arising from it. For if the explication of some others were supposed to be the obvious meaning of the text, and were substituted in its room, as all just definitions may be without inconvenience, the apostle's words, "What shall we say then? shall we continue in sin that grace may abound?" would be quite unnatural and absurd.

so likewise, the apostle supposes. It is, however, not the less useful or important; only let us endeavour to vindicate it from the false charge of favouring or encouraging licentiousness of life. This I would willingly do in such a manner, as to assert while I defend it; to maintain the doctrine itself, while I show not only its innocence, but its usefulness in practice.

The words of the inspired apostle are, "God forbid! how shall we that are dead to sin, live any longer therein?" In which he affirms, that the grace of God abounding in the gospel, is so far from being an encouragement to sin, that it destroys the power of sin, and removes the inclination to it, so far as it prevails. The language is very strong, "We that are dead to sin"—It seems to put us in mind of the total effectual breach of relation between a dead man, and the objects with which he was formerly connected in life: they are nothing to him, nor he to them; he neither loves them, needs them, nor uses them. So in proportion as the grace of God offered through Christ in the gospel is received and applied, sin is mortified in the heart: thus says the apostle elsewhere, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified unto me, and I unto the world." This, which is indeed the language of the Scripture throughout, is not merely denying the accusation, but establishing the contrary truth, the influence of this doctrine upon purity of heart and life, which we find the apostle also asserting in the middle of his reasoning upon the point, "Do we then make void the law through faith? God forbid: yea, we establish, the law."

In the prosecution of this subject, it will be necessary, first, in a few words, to state that doctrine against which the objection is made. It may be delivered in Scripture language, thus, "That all have sinned, and come short of the glory of God-That every mouth must be stopped, and all the world become guilty be