carnal heart toward the world, and the flesh, and self (the most presumptuous idol of the three) be taken away, and let the doctrine of Christ be proposed first in its true colours, as Christ and his apostles have given it us, and in its true light, with all its proper evidence, intrinsic and extrinsic; and then let the capable soul freely use its rational powers and faculties, and by the operation of the Spirit of grace, who alone works faith in all that believe, even the high thought, when once it becomes a free thought, freed from the bondage of sin and corruption, will, by a pleasing and happy power, be captivated, and brought into obedience to Christ; and when he thus makes it free, it will be free indeed.
Let any one who will give himself leave to think impartially, and be at the pains to think closely, read Mr. Baxter's Reasons for the Christian Religion; and he will find, both that it goes to the bottom, and lays the foundation deep and firm, and also that it brings forth the top-stone in a believer's consent to God in Christ, to the satisfaction of any that are truly concerned about their souls and another world. The proofs of the truths of the gospel have been excellently well methodized, and enforced likewise, by Bishop Stillingfleet, in his Origines Sacra; by Grotius, in his book, Of the Truth of the Christian Religion; by Dr. Whitby, in his General Preface to his Commentary on the New Testament; and of late by Mr. Ditton, very argumentatively, in his discourse concerning the Resurrection of Jesus Christ; and many others have herein done worthily. And I will not believe any man who rejects the New Testament and the christian Religion, to have thought freely upon the subject, unless he has, with humility, seriousness, and prayer to God for direction, deliberately read these or the like books, which, it is certain, were written both with liberty and clearness of thought.
For my own part, if my thoughts were worth any one's notice, I do declare, I have thought of this great concern, with all the liberty that a reasonable soul can pretend to, or desire; and that the result is, that the more I think, and the more freely I think, the more fully I am satisfied that the christian Religion is the true Religion, and that which, if I submit my soul sincerely to it, I may venture my soul confidently upon.
For when I think freely,
First, I cannot but think that the God who made man a reasonable creature by his power, has a right to rule him by his law, and to oblige him to keep his inferior faculties of appetite and passion, together with the capacities of thought and speech, in due subjection to the superior powers of reason and conscience. And when I look into my own heart, I cannot but think that this was it which my Maker designed in the order and frame of my soul, and that herein he intended to support his own dominion in me.
Secondly, I cannot but think that my happiness is bound up in the favour of God, and that his favour will, or will not, be toward me, according as I do, or do not, comply with the laws and ends of my creation. That I am accountable to this God; and that from him my judgment proceeds, not only for this world, but for my everlasting state.
Thirdly, I cannot but think that my nature is very unlike what the nature of man was, as it came out of the Creator's hands; that it is degenerated from its primitive purity and rectitude. I find in myself a natural aversion to my duty, and to spiritual and divine exercises, and a propensity to that which is evil; such an inclination toward the world and the flesh, as amounts to a propensity to backslide from the living God.
Fourthly, I cannot but think that I am therefore, by nature, thrown out of the favour of God; for though I think he is a gracious and merciful God, yet I think he is also a just and holy God, and that I am become, by sin, both odious to his holiness, and obnoxious to his justice. I should not think freely, but very partially, if I should think otherwise. I think I am guilty before God, have sinned, and come short of glorifying him, and of being glorified with him.
Fifthly, I cannot but think that, without some special discovery of God's will concerning me, and good will to me, I cannot possibly recover his favour, be reconciled to him, or be so far restored to my primitive rectitude, as to be capable of serving my Creator, and answering the ends of my creation, and becoming fit for another world. For the bounties of Providence to me, in common with the inferior creatures, cannot serve either as assurances that God is reconciled to me, or means to reconcile me to God.
Sixthly, I cannot but think that the way of salvation, both from the guilt and from the power of sin, by Jesus Christ, and his mediation between God and man, as it is revealed by the New Testament, is admirably well fitted to all the exigencies of my case, to restore me both to the favour of God and to the government and enjoyment of myself. Here I see a proper method for the removing of the guilt of sin, (that I may not die by the sentence of the law,) by the all-sufficient merit and righteousness of the Son of God in our nature; and, for the breaking of the power of sin, (that I may not die by my own disease,) by the all-sufficient influence and operation of the Spirit of God upon our nature. Every malady has herein its remedy, every grievance is hereby redressed, and in such a way as advances the honour of all the divine attributes, and is suited and accommodated to human nature.
Seventhly, I cannot but think that what I find in myself of natural religion, does evidently bear testimony to the christian religion; for all that truth which is discovered to me by the light of nature, is confirmed, and more clearly discovered, by the gospel; the very same thing which the light of nature gives me a confused sight of, (like the sight of men as trees walking,) the New Testament gives me a clear and distinct sight of. All that good which is pressed upon me by the law of nature, is more fully discovered to me, and I find myself much more strongly bound to it, by the gospel of Christ, the engagements it lays upon me to my duty, and the encouragements and assistances it gives me in my duty. And this is further confirming to me, that there, just there, where natural light leaves me at a loss, and unsatisfied—tells me that hitherto it can carry me, but no further—the gospel takes me up, helps me out, and gives me all the satisfaction I can desire, and that is especially in the great business of the satisfying of God's justice for the sin of man. My own conscience asks, Wherewith shall I come before the Lord, and bow myself before the most high God? Will he be pleased with thousands of rams? But I am still at a loss; I cannot frame a righteousness from any thing I am, or have, in myself, or from any thing I can do for God or present to God, wherein I dare appear before him: but the gospel comes and tells me, that Jesus Christ has made his soul an offering for sin, and God has declared himself well pleased with all believers in him; and this makes me easy.
Eighthly, I cannot but think that the proofs by which God has attested the truth of the gospel, are the most proper that could be given in a case of this nature—That the power and authority of the Redeemer in the kingdom of grace should be exemplified to the world, not by the highest degree of the pomp and
