abide in him. And now, little children, abide in him." iii. 17, "Whofo hath this world's goods, and feeth his brother hath need, and fhutteth up his bowels from him, how dwelleth the love of God in him?" v. 16, "If any man fee his brother fin a fin," &c. Ver. 21, "Little children, keep yourselves from idols."

251. Threat.] If they did live in fin, they would be confounded in the day of judgment, and lofe eternal life. ii. 28, " Little children, abide in him; that when he fhall appear, we may -not be afhamed before him at his coming." iii. 14, 15, "He that loveth not his brother, abideth in death. Whofoever hateth his brother is a murtherer; and know that no murtherer hath eternal life abiding in him." v. 12, "He that hath [holdeth] not the Son, hath [holdeth] not life." 2 John, 8,9, "Look to yourselves, that we lofe not those things, which we have wrought, but that we receive a full reward. Whofoever," among the profeffors of Christianity, " tranfgreffeth, and abides not in the doctrine of Chrift, hath [holds] not God."

ye

JUDE.

252. Jude writes to thofe who were "fanctified by God the Father, and in Jefus Chrift the preserved, called:" (Ver. 1.) that is the called, who hath hitherto been preferved from the corruption, which had infected many, who also were called.

253. To thofe he writes with great concern and diligence, (Ver. 3} about the common falvation, which belongs to all Chriftians, (Rom. xiii. 11.) to fhew them, what improvement they ought to make of it, in order to their being finally faved. And this, to guard them against the wicked errors of fome profeffing Chriftianity.

254. Those degenerate Chriftians had received the grace of God, or the Gofpel, [141] Ver. 4. They were faved, as the Ifraelites were out of Egypt, and like them had a fhare in the privileges of God's church and people, Ver. 5. Like the angels, who fell, they had a first ftate of dignity and happiness, Ver. 6. They appeared as Chriftians among Chriftians at their feafts of love: in external privileges they were in the elevation of clouds, were trees in God's vineyard, Ver. 12. And ftars in the firmament of the church, Ver. 13.

255. But they were " ungodly men, who turned the grace of God into lafciviousness, denying the only Lord God, and our Lord Jefus Chrift," Ver. 4, 8, 10, 11. "Clouds without water, trees without fruit," Ver. 12. "Wandering ftars," Ver. 13.

256. Such vicious Chriftians are by the Gospel condemned to everlafting perdition. Nor can it be objected that this is a novel opinion, and therefore lefs credible. For to "this condemnation they were before of old described," or set forth, [@govegaμvo*] in ancient examples, Ver. 4. Or, this their condemnation was fore-written, or fet forth in the ancient examples of the unbelieving Jews, who were deftroyed in the wil dernefs, Ver. 5. And of the apoftate angels, "who are referved in everlafting chains under dark nefs," &c. Ver. 6. And alfo of Sodom and Gomorrah,

*See Rom. xv. 4. Gal. iii, 1. and below, Ver. 7, 14.

Gomorrah, which are fet forth for an example" of the condemnation of all fuch wicked perfons, "fuffering the vengeance of eternal fire,” Ver. 7. As they were "trees without fruit, being twice dead," once in their infidel, unconverted state; and now again notwithstanding the privileges of their Chriftian ftate, (and therefore dead without any hope of a further difpenfation, or difplay of God's grace, for their recovery *)" they were plucked up by the roots," Ver. 12. And as they were wandering ftars," they fhould be extinguished in the everlafting "blackness of darknefs," Ver. 13. Agreeable to Enoch's prophecy, Ver. 14, 15.

257. All this the apoftle applies to the Chriftians, to whom he writes, to warn them against the like apoftacy. Exhorting them to "exert their utmost vigour in the faith once delivered to the faints,” Ver. 3, that is, to say, to ftrive to understand, retain and improve it, as the folid foundation of an holy life, and the only true way of obtaining eternal falvation. Or, in other words, he exhorts them" to build up themselves on their most holy faith, (Ver. 20.) praying in the Holy Ghoft (as being perfuaded that God was " able to keep them from falling, and to prefent them faultlefs before the presence of his glory") keeping themfelves in the love of God, looking for the mercy of our Lord Jefus Chrift

unto eternal life.”

258. This evidently fuppofes; That although they were “ fan&ified by God the Father, called in Chrift," and hitherto preferved from apoftacy, yet, if like the wicked Chriftians he has described, they did not" build up themselves on their holy faith," they would fall, and fall into eternal per

dition.

REVELATION.

259. As we begun with our Lord's declaration concerning this weighty affair, while he was on earth, we fhall conclude with his fenfe, after his afcenfion to Heaven. The feven epiftles, (Rev. iid, iiid chapters) were ordered by our Lord to be written to feven churches in Afia, which were each of them a golden candlestick, or lamp, in the tem ple of God, i. 20. In the midft of which Chrift walked, ii. 1. And he declares to every one of them, that he was a careful inSpector of their works and principles, ii. 2, 13, 19, &c. Some of which he commends, others he blames, ii. 4, 14, 15, 20, 21. iii. 1, 2. Those who were fallen from their firft works and principles, he exhorts to repent, denouncing fevere judgments upon the impenitent, ii. 5, 16. iii. 3. [Anteced.] "Remember how thou haft received and heard, [Duty.] and hold faft, and repent. [Supp's.] If therefore thou shalt not watch, [Threat.] I will come on thee as a thief." Ver. He declares he "will give unto every one of them according to their works," ii. 23. He warns them to "hold faft that which they had already, till he came," Ver. 25. And iii. 11, "Hold faft that which thou haft, that no man take thy crown.' And he concludes every epiftle in this manner, ii. 7, "To him that overcomes [the temptations of this world] will I give to eat of the tree of life." Ver. 11, "He that over

16-19.

* See Heb. vi. 4—8. x. 26, 27. 2 Pet. ii, 20, 21, 22.

comes

comes fhall not be hurt of the fecond Death." Ver. 17, 26, " He that overcomes, and keeps my Commandments unto the End, to him will { give Power," &c. iii. 5, 12, 21. Which magnificent Promises, are each of them introduced with a Command, to every one in the Churches to attend diligently to what the Spirit of Truth faith to the Churches. This fhews, that all Chriftians, in all Ages, are concerned in the Contents of thefe Epiftles.

СНА Р. XII.

Ten CONCLUSIONS, or INFERENCES, drawn from the foregoing Collection

260.

TH

of Texts.

HOUGH, in the foregoing Collection, I have faithfully and impartially endeavoured to give the true Sense of every Text; yet poffibly in fome few, that are doubtful, I may have erred. But there are fo many indifputably plain and full to the Purpose, as will, I am perfuaded, fufficiently justify the following Conclufions.

261. I. That the Gofpel is a Scheme for reftoring true Religion, and for promoting Virtue and Happinefs. [167]

262. II. That Election, Adoption, Vocation, Salvation, Juftification, Sanctification, Regeneration, and the other Bleffings, Honours, and Privileges, which come under the Head of Antecedent Bleffings, in the foregoing Collection of Texts, do, in a Senfe, belong, at prefent, to all Chriftians, even thofe, who for their Wickedness fhall perish eternally.

263. III. That thofe Antecedent Bleffings, as they are affigned to the whole Body of Chriftians, do not import an abfolute, final State of Favour and Happiness; but are to be confidered as Displays, Inftances, and Descriptions of God's Love and Goodness to us, which are to operate as a moral Mean upon our Hearts. They are, in Truth, Principles, or Motives, [70] to engage us to Holiness and Obedi

ence.

And they are Principles both true, and proper for this Purpose, and of the greatest Force and Efficacy, if attended to, for reforming the World, and reftoring true Religion. They are a Difplay of the Love of God, who is the Father of the Univcrfe, who cannot but delight in the Well-being of his Creatures; and being perfect in Goodnefs, poffefs'd of all Power, and the only Original of all Life and Happiness, must be the prime Author of all Bleffedness, and bestow his Favours in the most free, generous, and difinterefted Manner. And therefore, those bleffings, as freely beftowed antecedently to our Obedience, are perfectly confonant to the Nature and moral Character of God. He has freely, in our firft Birth and Creation, given us a diftinguished and eminent Degree of Being, and all the noble Po vers and Advantage of Reafon: And what fhould flop the Course of his

Liberality,

Liberality, or hinder his conferring new and higher Bleffings, even when we could pretend no Title or Claim to them?

And, as the Bleffings of the Gofpel are of the most noble Kind, raifing us to high Dignity, and the moft delightful Profpects of Immortality, they are well adapted to engage the Attention of Men; to give the most pleafing Ideas of God, to demonftrate moft clearly, what Nature itself discovers, that he is our Father, and to win and engage our Hearts to him in Love, who has, in a Manner, fo furprizing, By granting the Remiffion of Sins, the Promises of all Supplies, Protection and Guidance through this World, and the Hope of eternal Life, every Cloud, Difcouragement and Obftacle is removed, and the Grace of God, in its brighteft Glory, fhines full upon our Minds, and is divinely powerful to fupport our Patience, and animate our Obedience under Temptations, Trials and Difficulties, and to infpire Peace of Confcience, Comfort any Joy. And as the Honours, and large Estates of this World are apt to have a great Effect upon the Mind; to elevate the Thoughts, Views and Behaviour of Men above ordinary Things, and to raise them to a Way of Life quite different from that of the Low and Vulgar: So our Honours, as we are the Children of God, incorporated into his Family and interested in the heavenly Inheritance, have a natural Tendency, when duly confidered, to ennoble our Spirits, to raise them above all the Allurements and Terrors of this World, and to perfuade us how much any Thing vile, bafe, falfe, fenfual, is below our Rank and Degree; and how agreeable it is to our heavenly Station, to purify ourselves from all Filthiness of Flesh and Spirit, and to perfect Holiness in the Fear of God. The unfpeakable Riches of God's Favour to us all, and our Joint-Interest in them, will sweeten our Spirits, and purge them from Wrath, Malice, Envy, and every unfriendly Paffion; and difpofe us to the most extenfive Goodnefs, Love and Benevolence towards one another, and towards all Mankind. If the Chriftian feriously confiders, he will find all the Principles of the Gospel are well adapted to produce every divine Temper in his Breaft, and all Righteoufnefs, Sobriety and Godliness in his Converfation. And, if he carefully perufes the Apoftolic Writings, he will find that thofe, who beft understood these Principles, always apply them to fuch excellent Purpofes.

And, that the Gofpel proposes eternal Life, as the Reward of Virtue, is alfo perfectly right and true. For Virtue is the only Thing that is rewardable, which all Men allow is rewardable, and which, if any Man knows God truly, he must know God loves, and will certainly reward in one Kind or other; not by honouring thofe, who for the fake of Gain or Pleasure are ready to do any Thing right or wrong; which is base and mercenary; but by giving eternal Life to thofe, who follow what is right, and true and good, under all Changes in this World, and though they fuffer Lofs of all Enjoyments in it. For indeed, God hath fo conftituted the prefent State of Things, as to render Virtue not mercenary, though we practise it in Affurance of his Favour, and the Hopes of eternal Life. Nay; in a State of Trial fo fevere, that Life and all its Enjoyments are to be hazarded in the Caufe of Truth and Virtue, Virtue could hardly fupport itself, with

out

out fome proportionable Encouragement to balance the Lofs, which is the Lofs of all we have, to be fuftained by it.

264. And it should be particularly obferved; That the Motives of the Gospel do not run thus: [72.] Ye are still under "the Power of Darkness, Children by Nature of Wrath, dead in Trefpaffes and Sins, without Chrift, Strangers from the Covenants of Promife, unregenerated,' therefore believe in Chrift, and repent, and love God, &c. that ye may be numbered among the "elect, faved, called, justified, wafhed;" interested in Chrift, have a Share in the Covenant of Grace; that God may be your Father, &c. But plainly thus: You, Christians, are " elected, redeemed, bought, faved, called, juftified, washed, regenerated," or born again; God is your Father, who has "created, made and begotten you to a lively Hope;" you are interested in the Covenant of his Grace, you are the "Children of God, Saints, Heirs," &c. You are "Partakers of the heavenly Callings;" you have a Promife left you of entering into his Reft; therefore be induced, by the exuberant Goodnefs of God, and the furprizing Riches of his Grace in the Redeemer, to love and obey him.

The Grace, or Favour of God, as it is the Foundation and Original of the Gofpel-Scheme; fo it is the prime Motive in it, as we fhall further fee in what follows.

265. IV. Thefe Principles ought to be admitted and claimed by all Chriftians, and firmly established in their Hearts, as containing Privileges and Bleffings in which they are all' undoubtedly interested. Otherwife, 'tis evident, they will be defective in the true Principles of their Religion, the only Ground of their Chriftian Joy and Peace, and the proper Motives of their Chriftian Obedience. Now thote Principles (namely, our Election, Vocation, Juftification, Regeneration, Sanctification, &c. in Chrift, through the free Grace of God) are admitted, and duly established in our Hearts, by Faith; which is being convinced, or fully fatisfied, that God has freely beftowed upon us all the Bleffings of the Gofpel: and which, with Regard to thofe Bleffings that lie in the future World, is called Hope. Heb. xi. 1, Faith is the Subftance [uros,* Confidence, Aflurance] of Things hoped for, the Evidence [70s, the being convinced] of Things not feen;" that is, the unfeen fpiritual and heavenly Bleffings which God has promifed. Faith then, as exercifed upon the Bleffings which God has gratuitoufly betowed upon us, is, in our Hearts, the Foundation of the Chriftian Life: And retaining and exercising this Chriftian Virtue of Faith, is called "Tafting that the Lord is gracious," 1 Pet. ii. 3; "Having,+ or holding faft, Grace," Heb. xii. 28; "Growing in Grace", 2 Pet. iii. 18; "Leing ftrong in the Grace of Jefus Chrift,"2 Tim. ii. 1;"Holding Faith," 1 Tim. i. 19. iii. 9; "Continuing in the Faith grounded and fettled, and not being moved away from the Hope of the Gospel," Col. i. 23; "Holding faft the Confidence and Rejoicing of Hope," Heb.iii. 6; "Holding the Beginning of our Confidence ftedfaft," Heb. iii. 14; "Having, [holding,] Hope,

*See 2Cor. ix. 4. xi. 17. Heb. iii. 14.

Exw, have, in fuch paffages fignifies to keep, or hold, as a Property or Principle for Ufe. Mat. xiii. 12. xxv. 29. John iii. 29. v. 42. viii. 12. Rom. 1. 28. xv. 4. I Theff. iii. 6. 1 Tim. i. 19. iii. 9. Heb. vi. 9. ix. 4. 1 John íi. 23.11. 3. v. 12. 2 John, ver. 9.

VOL. III.

D d