1

6th. Imperfect holiness in the faints, during this life, is necessary to teach the intelligent universe the greatnefs of Chrift's victory over the adverfary.

When two hoftile armies contend in a field, we always estimate the magnitude of the efforts made in obtaining the victory, by the unyielding obftinacy with which the vanquished army fought. The conteft between fin and holiness, is the contest between Chrift and Satan. Ever fince the fall, the difpute has been carrying on between them, for univerfal empire. The heart of every faint is made a field in which this battle is fought. The faint is the fpectator who beholds it; and he fees fin, though vanquished thousands of times, return to the charge; and never fubmitting fo long as it retains any power of oppofition. And this it does fo long as it retains any life. Though its head is bruifed and broken-though it is mutilated and wounded, in its body; ftill, like the fcorpion, it stings with its tail, that it may torment the faints, though it may no more destroy

to his probation. They are taught | er experience them, except in a this dependence, by being strength-state of trial; and this, as obferened by Christ, after thofe frequent ved before, is neceffarily connected lapfes, which happen whenever with a state of imperfection. they begin to ftand by their own Itrength. Owing to the forgetful difpofition of man, it is important that those truths, which it is for his good to remember, fhould be repeatedly impressed on his memory. And this is most effectually done in the way which God has chofen refpecting the faints in this life; for, if they never had backfliden, they could not be renewed; if not renewed, thefe impreffions could not be repeated; & if the faint was perfect, he would not backflide. 5th. It is neceffary that faints fhould continue imperfect in this life, that the malignant nature of i fin might be feen by them. If they were made perfect in holinefs at once, they could not fee, or have any realizing understanding of, the unyielding nature of fin. When holiness is implanted in the heart, it gives a death wound to the finful nature of man. But, like the "Man of fin" it "has its life prolonged for a time and a feafon, though its dominion is taken away." The feed of the woman has" bruifed the ferpent's head," but he is not killed; and after he is bruifed, and his power of de-them. troying is taken from him, yet he writhes, and throws himself, into every malignant, vindictive pofture, that he poffibly can. He keeps up a conftant warfare in the faint, by the fanctification of whom, the ferpent's dominion has been broken; and, though his life and ftrength are conftantly diminish ing in the conteft, yet the feebleft remains of them are spent in expreffions of a malignant hatred towards holiness. These things the faint could never know fo well as by experience; and he would nevVOL. II. No. 3.

This fhews alfo the unbounded love that Christ felt and exercised, towards men, which influenced him to engage in fo great and arduous a conflict, merely to tefcue them from the power of his and their enemy. It fhews his love to the faints, alfo, which influences him perpetually to exercise the fame power for their preservation, which was exerted for their rescue. As great power is now, and ever will be, neceffary to preferve faints from falling away into fin, both here, and in heaven, as was neM

ceffary, in the first inftance, to expected, and spectators are prebring them out of it. By experi-pared for it. From thefe Infidel encing this truth, in a state of trial profeffors, it is not expected; and, here on earth, the faint, when when met with in them, by unfus complete in holinefs in the heav- fpecting, but honeft, enquirers afenly kingdom, will have a more ter the truth, it has, at least, a lively and glorious impreffion of tendency to quiet fuch in a falfe it, than he poffibly could have had, hope, if not to prejudice them 2if God had completely fanctified gainft" the truth as it is in Jefus;" him at once, and deprived him of and to perfuade them that religion this inftruction which must be de- is all hypocrify. To thofe of my rived from experience. Thus readers who have had experimen God, for whofe glory, all things tal knowledge of the evangelical in creation, are brought into exift- religion, which Calvinifts contend ence, and there fupported, will for, this argument will come with appear more "Glorious in Ho- great force; because, being taught linefs," to the perfected faints in its truth by experience, they be heaven, and to the holy angels come fo ftrongly impreffed, that round the throne, than he could all fpeculative reafonings in oppofipoffibly appear in any other man- tion to it, will appear idle and un ner. And the glory of God, meaning, as the ideot's smile. But manifefted in the wonders of re- with those who have never felt the deeming love," which the angels influence of holiness in their hearts, now defire to look into," when di- it is not expected that the argument vefted of all mystery, and unfold- will have any effect. Such are ed, perfectly, to the view of faints prejudiced against the truth; and, and angels, will be the theme of having never really known it, they that everlafting fong of praife, are not qualified to judge. All, which they will unitedly fing to the therefore, who feel prejudiced a Father, to the Son, and to the gainft, and fee no wisdom, or bear Holy Ghost for ever and ever. ty in the plan of fanctification which God has adopted, with refpect to the faints, in this life, ought to conclude, against themfelves, that they are yet strangers to true religion. For all who have experienced the religion of Chrift in their hearts, have fuch prejudices removed, and they be hold both a wifdom and beauty, in the fcheme, worthy of that God whom they adore as their creator, preferver and Saviour. This leads us, in the

From what has been faid on the foregoing fubject, two inferences may be drawn with propriety. Ift. In the introductory remarks on the fubject of enquiry, it is obferved, that fuch language is often adopted by Infidels, with a view to ridicule both divine revelation, and the religion of the heart. That Infidels fhould thus act out their malignity, is not ftrange; nor ought it to furprife believers. But there are people, and people too, who profefs to be 2d. Inference, to notice fome believers in the Chriftian fcheme difplays of that wifdom and beauof falvation, who, by fpeaking ty, which God makes manifeft to lightly of the religion of the heart, ferious enquirers, in the gradual are more deeply wounding the Re- perfecting of the faints in holinefs, deemer's true caufe, than the a-which he has generally adopted yowed Infidel. From him it is with regard to them in this world.

is merciful and gracious, long fuffering and abundant in goodness and truth, keeping mercy for thoufands, forgiving iniquity, tranfgreffion and fin. An effay on the mercy of God may be fo abused, that many may, by their prefump. tion upon it, enfure their deftruction: Yet this is no fufficient reafon why it fhould be suppressed. Satan has two fuccefsful methods in beguiling fouls to their perdition. One is to perfuade them to fuppofe, that fince God is infinite in mercy, there is no prefent necef fity of denying themselves the gratification of their evil hearts, and that they may probably have fufficient opportunity hereafter, to make their peace with God. By this confideration, they accuftom themselves to put off a prefent attention to religion-fin with lefs restraints, and fo become hardened in iniquity by habit, and continue careless and irreligious till death. The other device of Satan is after a while to perfuade them, that they have very much loft their opportų

By this progrefs God is communi-
cating a fpecies of knowledge to
intelligent beings, which they could
not attain to in any other way. It
is a knowledge of the infinitely
odious and inveterate nature of
fin; and of that infinite love which
Christ exercised, still exercifes,
and forever will exercise, towards
his children. This knowledge is,
and ever will be, in the faints, an |
inexhauftible fource of gratitude
to God. All the fpeculations,
meditations and reafonings, on the
fubject, among men and Angels,
which they could exercife could
never have communicated this kind
of knowledge to an intelligent
mind. Here is a new difplay of
the divine character connected with
the fall and redemption of man,
brought into the view of an intel-
ligent mind, which, had it not been
for this connection, muft, for
ought that appears, have forever
remained unknown except to God
himself. God, therefore, ap-
pears more glorious in this way,
to the univerfe than he could have
appeared, had he adopted the meth-nity, that there is little hope that
od of fanctification pointed out in God would receive them if they
the enquiry which has now been fhould now make a serious business
confidered. And as God's glory of feeking falvation; with this they
is his ultimate defign in all his eafily excufe themselves from at-
works of creation, providence tending to it, and perfift in their
and redemption, we are taught, evil ways, with only fome tranfient,
that, fo far as his glory is connec-uncomfortable reflections. Both
ted with the fanctification of his of these devices, however incon-
children, it is, by the gradual ac-fiftent it may feem, may be used
complishment of that work, ad-
vanced in the best, and wifeft pof-
fible manner that God could have
devised.

with dreadful fuccefs, with the fame finner, at the fame time. While he is faying to himself, that it is not probable that his feeking falvation will avail any thing, after all that is paft, he may also fay, that fince God is infinite in mercy, things may in the end be better than his fears, and fo encourage himself in his prefumption. Thefe ftratagems of the tempter may be equally dangerous, and bring an

equal number of fouls to perdi

tion.

obtained it. Publicans and harlots have entered into the kingdom of God, and none of the vileft, who have returned unto God, have been refused. These obfervations must convince the candid, that the mercy of God is immenfe.-I would now apply the fubject to a number of particular cafes, in which men are much expofed to neglect attending to religion, under the notion that there is little reason to hope, that God would ac cept them, if they should now at tend.

It might be expected, that if finners began to apprehend that their cafe admitted but little hope, it would increase their concern and exertions; but the fact is commonly otherwife. The carnal heart does not love to attend to a fubject fo difagreeable, and scenes of bufinefs or amufement more acceptable difpofe the finner to make an excufe of the little profpect he has of fuccefs, to quit the painful fubject, and enjoy the falfe pleafures which are immediately before him. This cafe is exceedingly common. And fhall nothing be faid to break this dangerous fnare? Shall not the infinite mercy of God be brought into view, and the great encouragements they have to attend to religion? Shall this great gofpel truth be fuppreffed, because fome may abuse it thro' prefumption to their deftruction? No. A few obfervations will now be made to render it evident, that The mercy of God tow-ing, drunkenness and other open ards finners is immenfe.

This truth is evident from the gift of Chrift--the great atoning facrifice he has made for their fins from the freenefs with which the benefits of it are offered to men-and from the univerfal terms in which the offer is made. Whofoever will let him come and take of the water of life freely. Thefe are manifeftations of unfpeakable mercy. The promises of the gofpel to all fuch as come unto Chrift are abfolute.

This is frequently the cafe with finners, who are very stupid and regardless of falvation. God de clares, that he that confefleth and forfaketh his fins, fhall find mercy. But they think other wife, and fuppofe there is little hope for them. Therefore they neglect to caft themselves upon the mercy of God thro' Chrift, and take the measures which render their falvation a forlorn hope. The profigate, who have been guilty of fwear

and atrocious crimes, and have practifed them, are often ready to conclude, that there is little room for them to obtain a pardon, and of ten refolve, that fince they can expect no portion but in this world, they will enjoy their own way, as long as they can, and leave the confequences. But God fays even to fuch, "Let the wicked forfake. his way, and the unrighteous man his tho'ts, and let him return unto the Lord, and he will have mercy up. "If any on him, and to our God, for he man come unto me, I will in no will abundantly pardon." Publi. wife caft him out." And the im- cans and finners have found Chrift menfity of divine mercy is further acceffible. The profligate have as proved, by the examples of it. great encouragements to attend to It has been beftowed upon all who religion as any, and are as fure of have applied for it, by calling them-fuccefs. It is Satan who wishes to felves upon it thro' Chrift alone. perfuade them to the contrary; and Saul a perfecutor and blafphemer there is reason to fufpect their own

*

folute, "Him that cometh to me, I will in no wife caft out." Men are apt to disbelieve God, when he fpeaks of things which are above, and different from their own exercifes, and question whether he really means as he fays. But this is queftioning God at an high rate. God undoubtedly understood himfelf, when he made his promifes, and would be understood to mean as he has faid. No finners will

be pardoned because their fins are fmall, or be rejected, when they apply for mercy, because their fins are great. The smallness or greatnefs of our fins are nothing, either as a claim upon mercy, or a bar against it. Chrift is the end of the law for righteoufnefs, to every one who believeth. Mockers there

fore, who will confefs and forfake their fins, fhall find mercy.—But though all thofe may be accepted, perhaps one may fay, "I cannot. My fins are infinitely beyond all thefe. I have used my whole influence, with much activity, to pre

· hearts are inclined to use this plea, | deed great; but the promise is ab-
to countenance them in their ungod-
ly courfe. But this will not ex-
cufe their unbelief, for mercy is of-
fered them on the fame terms as to
others, and the guilt of rejecting
it is increafed, in proportion to
the greater exercife of mercy which
is offered them. Some have had
much inftruction from their parents,
and others: Great means have
been used with them, they have
had folemn admonitions of pravi-
dence, by ficknefs, and the death
of near relatives and special friends,
and have abused all, and continued
in unbelief, till they are fenfible
they have become hardened in fin,
and ferious things do not affect them
as formerly they did. They are
expofed to conclude, that after all
thefe provocations, God will not
have mercy on them. They are
fure they would not forgive one,
who fhould treat them in the fame
manner. But God, fpeaking on
this fubject, tells us differently.
He fays, "My tho'ts are not your
tho'ts, neither are your ways my
ways; for as the heavens are high-vent finners from attending earnest-
er than the earth, fo are my ways
higher than your ways, and my
tho'ts, than your tho'ts." Be-
caufe they would not forgive one
who had committed fuch provo-
cations against them, it is wrong
to conclude that God will not.
Tho' your
"fins be as fcarlet,
they fhall be as white as fnow."
In addition to all this, fome one
may say to himself, "I have ridi-
culed religious people, defpifed
godlinefs, and made a derifion of
the fabbath, ordinances, minifters,
and even of the holy fcriptures. I
am a mocker, and though mercy
may be found by all who have been
defcribed before, I have no reafon
to expect that God would accept
.me, if I were difpofed to apply to
him for mercy." Your guilt is in-

ly to religion. I have been a very devil to tempt enquiring fouls into fcenes of diffipation, that I might quench the ftrivings of the fpirit with them. I have oppofed the principal doctrines of grace, and have even ufed my authority, where it extended, to prevent awakened finners, from attending religious meetings. Andin fome inftances, I have fucceeded, and they have become fecure by my means, and are dead, and probably are now fuffering the endless wrath of God. There can be no hope for me," Your crimes are aggravated to enormous guilt.

You can make no reparation for the evil you have done to fuch as are forever ruined. But with God is plenteous redemption. "He is plenteous in mercy to all