Familiar letters to a gentleman, upon a variety of seasonable and important subjects in religion

Contents

Preface, 5

LETTER II. — A brief and general view of the Evidences of Christianity, 16

LETTER III.— A Historical Account of the Birth, Life, Passion, Resurrection, Ascension, and Future Kingdom of our Blessed Saviour, collected from the Prophecies of the Old Testament, - 29

LETTER IV.— The certainty of those facts, upon which the Evidences of Christianity depend, 43

LETTER V. — Some of the Internal Evidences of Christianity considered, 53

LETTER VI.— Some Objections against the Internal Evidences of Christianity considered and answered, - - - 67

LETTER VII— The Doctrine of God's Sovereign Grace Vindicated ; and some Exceptions against it considered and answered, - 78

LETTER VIII.— The Difference between a True Saving Faith, and a Dead Temporary Faith, distinctly considered, - 91

LETTER IX.— The Difference between a Legal and Evangelical Repentance distinctly considered, 108

LETTER X.— The Seventh Chapter to the Romans contains the Description and Character of a Converted State, - - 130

LETTER XL— The doctrine of a Sinner's Justification, by the Imputed Righteousness of Christ, explained and vindicated, 151

LETTER XII.— Whether we are Justified by Faith and Obedience to the Gospel, as a New Law of Grace, .... 174

4 CONTENTS.

LETTER XIII.— The notion of a First Justification by Faith, and a Secondary Justification by Sincere Obedience, discussed and confuted, 201

LETTER XIV.— The Apostle James's Doctrine of Justification by Works, in his Second Chapter, distinctly reviewed, and set in its genuine light, by a comparison with the Apostle Paul's doctrine of Justification by Faith, 202

LETTER XV. — Wherein is considered in what respects Good Works are Necessary ; and our Obligations to them represented and urged, 242

LETTER XVL— The Nature of the Believer's Union to Christ briefly explained and the Necessity of it asserted and defended, 265

LETTER XVII — Antinomian Abuses of the doctrine of Believers' Union to Christ, or Pleas from it for Licentiousness and Security in sinning, considered and obviated, ..... 286

LETTER XVIII.— Particular advice and direction for a Close and Comfortable Walk with God, 309

Preface

The irregular heats and extravagancies of some late pretenders to extraordinary attainments in religion, their imaginary divine impulses, and ecstatic raptures, with other effects of their disordered fancies, have cast such a blemish upon the Christian profession, in the eyes of unsettled and unthinking people, that it is well if too many are not in danger of calling Christianity itself into question, from the manifestly false pretences and enthusiastic flights of some, who have put in a claim to so eminent an experience in the divine life. It is therefore thought needful, as well as seasonable at this time, that a brief and plain confirmation of the Christian religion be sent abroad among our people, to establish them in the foundation of our eternal hope. This has been my special motive to the publication of some of the first of the ensuing Letters.

On the other hand, whether for want of duly distinguishing between delusive appearances and the genuine effects of an effusion of the Holy Spirit, or from whatever cause, such has been the violent opposition of some to the late revival

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of religion in the land, that the doctrine of special grace and of experimental piety seem now by too many not only rejected and opposed, but even treated with contempt; as if they had never before been heard of, or professed among us. This I take to be one of the darkest symptoms upon this land, that we have ever yet seen. It must on that account be not unseasonable, to represent to our people, in a clear and distinct view, the experiences of vital religion, which are necessary to constitute them Christians indeed. This is aimed at in the publication of the most of the following Letters.

The danger we are in of prevailing Antinomianism, and the actual prevalence that it has already obtained in some parts of the country, is a sufficient justification of the attempt I have made to set the foundation error of the Antinomians in a true light, and to discover its dangerous tendency.

If any are inclined to censure me for troubling the world with new discourses upon such subjects, as I had publicly treated on before ; particularly the evidences of Christianity, the sovereignty of divine grace, faith, and justification ; they may consider that these are most important points, and deserve the most particular illustration; that there is at this time a special call to remove the objections against them out of the way ; and that this is now attempted in a

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different manner from my former discourses on these subjects, and, I trust, with some additional evidence to the truth.

If any of my readers are so curious to inquire to whom these letters were directed, it is sufficient answer, that they are now by the press directed to them; and if they can improve them to their spiritual advantage, it will answer the end of their publication. May the blessing of God attend them to this purpose.

J. DICKINSON.

LETTER I.

THE DANGER OF INFIDELITY BRIEFLY REPRESENTED.

Sir — I heartily rejoice to hear from you, that you are at last come into a "resolution, immediately to enter upon a serious and impartial examination of the Christian religion." What you observe is certainly true, that " this is an affair of too great consequence, to be carelessly neglected, to be decided at the club, or to be rejected by wholesale, with the too common arguments of mirth and raillery, sneer and banter." I should therefore be inexcusable, should I refuse a compliance with your request, to "maintain a correspondence with you by letter; and assist you what I can, in your inquiries into the truth of Christianity, the nature of the Christian institution, and the character and qualifications of those who are entitled to the rewards therein promised." But what can a gentleman of your capacities expect from me? And has not this cause been clearly and fully handled, especially of late, by a variety of authors ? Has it not triumphed over all opposition? Have not its poor deluded opposers been covered with shame and confusion, in all their feeble attempts to subvert our faith, and to destroy the blessed hope of our future happiness? And are not these books in your hands? — Read them, Sir, with that attention which such an awful and important affair demands of you; and I think you cannot fail of obtaining conviction and satisfaction.

To your inquiry, "How shall I first enter upon a proper disquisition of this cause ?" I answer in a few words. Consider the importance of it : Consider, I entreat you, that it is an eternal concern. Were this duly considered, it would be impossible for you to content yourself in such a state, wherein there is so much as a peradventure as to the dreadful and astonishing consequences of a disappointment.

You may perhaps have hitherto concluded all revealed religion to be but a mere cheat and imposture. You may have borne your part in the conversation at taverns or coffee houses against priestcraft, cant, and enthusiasm. You may have ridiculed ail pretences to vital piety; and exploded all the gospel doctrines respecting future rewards and punishments, as unreasonable, or unintelligible dreams and fictions. — Well! supposing you were in the right, what happiness, what comfort or satisfaction would your infidelity afford you ? What rational man would envy you the consolation, of imagining yourself upon a level with the beasts, and of expecting that death will terminate all your hopes and fears ? — What believer would part with the glorious hope of eternal and inexpressible happiness and joy, for the gloomy prospect of annihilation!

It is certain upon this supposition, the believer can be in no danger; he has nothing to lose, or to fear; but has every way the advantage of you. He has the present satisfaction of being a favourite of heaven. He has a continual source of support and comfort, amidst the darkest scenes of providence, from the gracious promises of the gospel; He can overcome the miseries of life and the terrors of death, with the ravishing view of a blessed immortality. And it is certain, if mistaken, he will never lament his disappointment: but sleep as quietly in a state of non-existence as you can do.

But perhaps I have mistaken your sentiments. You may possibly have given into an i pinion of a future existence, though you have called the truth of the gospel into question: — Be it so. Yet upon this supposition also, the believer has vastly the advantage of you. He has all the happiness in this life which Christianity affords : and this you must be a stranger to. He can live in comfort, and die in peace. His religion deprives him of nothing which can any way contribute to his rational happiness and delight; but every way tends to subserve and promote them. And certainly (even upon your own principles) he may have as fair a claim to sincerity, in his endeavours to approve himself to the glorious Author of our being, as you can have; and consequently as good a prospect of future blessedness. So that, upon the whole, it is evident that he has nothing to fear from his principles, whether they be true or false. He has no cause for those stinging reflections : What if I am mistaken! What if my sentiments should prove false, when it comes to the decisive trial!

And now let us turn the tables, and consider the bitter fruits of your fatal mistake, if Christianity should at last prove true. You cannot but acknowledge, that there have been great numbers of men of the best moral qualifications, whose intellectual powers were no ways inferior to theirs on the other side of the question, who have professed the truth and experienced the power of that religion which you have despised. How many most excellent persons of the greatest integrity, learning, and sagacity, have at their peril appeared to stand by this cause; and have sacrificed their estates, their honours, and their lives, to the despised and persecuted doctrines of the cross! It is certain that you cannot have a greater assurance of being in the right than these men have had; and consequently there is at least a probability on their side, as much as on yours. You yourself, therefore, and all the unbelieving gentlemen of your acquaintance, who have any degree of modesty left, must necessarily own, that the cause possibly may turn out against them. And what if it should? I am even afraid to represent the consequences in a proper light; it will probably be esteemed preachment or cant; or be voted harsh, uncivil, or unmannerly treatment.

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But, Sir, I would pray you to consider this matter, without any resentment of my rustic method of address. Consider it only as it is represented in the Scriptures; and in that view it will appear, that the dreadful confusion, the amazing horror, and the eternal misery, which will be the consequence of your infidelity, will be vastly beyond the utmost stretch of your most exalted apprehension or imagination. As soon as your soul is separated from your body, it will become the immediate object of the divine wrath ; and how lightly soever you may think of these things at present, you will find, that is a fearful thing to fall into the hands of the living God. When the great Judge of the world shall descend from heaven, to take vengeance on all those who do not obey the gospel of Jesus Christ, where will our unbelieving gentlemen appear? Will not their mirth be quite spoiled, their sarcastic flouts and fleers be for ever over, when they must stand trembling at the left hand of their judge, having no possible refuge to betake themselves to, no plea to make for their infidelity, no place of retreat in a dissolving world to hide their heads! What comfort will it then afford them, to say, "Alas! how have we been deceived! We never thought it would have come to this ! Now we have found to our cost, that there is something more in the doctrines of a final retribution than fable or fiction, priestcraft or fanaticism, however we have, in the gaiety of our temper rejected and despised them." Will they then be possessed of a sufficient bravery and presence of mind, to out-face their glorious Judge; and to hear with intrepidity the terrible sentence, Depart, ye cursed, into everlasting fire, prepared for the devil and his angels! Will they with their usual frolic humour, endure the execution of this sentence, and with sport and pastime, welter in the eternal flames of that furnace of fire, that is the destined abode of every final unbeliever?

Now, Sir, does it not infinitely concern you, to consider the case before you in this awful view, to compare and make a proper estimate of the inconceivably different states of the believer and the infidel, both with respect to time and eternity; and to enter upon the disquisition you propose, with a mind duly impressed with the vast importance of your coming to a safe conclusion ?

You tell me, that you " cannot, from the nature of things, see any necessity of such a way of salvation, as the gospel proposes. The light of nature teaches us, that God is merciful ; and consequently that he will pardon sinners, upon their repentance and amendment of life." Let us then consider this case impartially.

I think there is no need of arguments to convince you that you are a sinner. Do but consider the natural tendency of your affections, appetites, and passions; and review the past conduct of your life; and a demonstration of this sad truth will unavoidably stare you in the face. Let any man enter into himself, and seriously consider the natural operations of his own mind, and he must necessarily find, that instead of a frequent and delightful contemplation of the perfections of the Divine nature, instead of a thankful acknowledgment of his obligations to the divine goodness and beneficence, and instead of that sublime pleasure and satisfaction, that should flow from the remembrance of his Creator and Benefactor, his affections are naturally following mean, low and unreasonable, if not vile and wicked, entertainments and gratifications. He will find, that all communications with his glorious Creator are naturally painful and uneasy to him: while every trifling amusement, and the vilest sensual object of his thoughts, find a more easy entrance, and a more peaceable rest in his soul. From hence it is most evident, that the heart is revolted from God, and that Ave have substituted the creature in his stead, as the object of our pursuit and delight. And besides this, who are there among the best of the children of men, whose consciences will not charge them with innumerable actual transgressions of the law of nature ? From this view of the case, you must therefore certainly find yourself in a state of moral pollution and guilt.

And can you in such a state as this, reflect upon a God of infinite purity and justice with comfort and courage? Will not conscience fly in your face, and upbraid you with your guilt and danger? Does not your reason tell you, that the great Creator and Governor of the world is too holy to approve, and too just to overlook such a fixed aversion to him, and such numerous sins and provocations against him as you cannot but charge to your own account ?

But " God is merciful." True, he is so, to all proper objects of mercy, and in a way agreeable to the laws of his immutable justice and holiness. But can you suppose, that God will give up his justice and holiness, as a sacrifice to his mercy, out of compassion to those who deserve no pity from him, to those who refuse the offers of his mercy in the gospel, because disagreeable to their sinful desires and imaginations?

But " Repentance will entitle the sinner to pardon, without any other atonement." Are you sure of this ? Certain it is, that mankind have always, in all ages, thought otherwise. What else was the meaning of those sacrifices, that have every where obtained, and what the meaning of those superstitious austerities, and severe penances, that have been so commonly practised in the heathen world, if some atonement beside repentance was not thought necessary to pacify an offended deity? Consider, I entreat you, that as sin is contrary to the divine nature, it must be the object of God's displeasure. As it is contrary to the rules of his governing the world, it must deserve punishing. If God be the rector and governor of the world, he must have some laws to govern by. If he has laws to govern by, they must have some penalties to enforce them; these must be executed, or else they would be but scare-crows, without truth or justice. I entreat you also to consider, how the repentance of a guilty criminal can answer the demands of justice. What satisfaction will our sorrow for sin afford to the Divine Being? How will it repair the dishonour done to the perfections of his nature ? How will it rectify our depraved appetites and passions, and qualify us for the enjoyment of his favour? How will it vindicate his holiness, and discover to the rational world, his natural aversion to sin and sinners ? Or how will the fear of God's displeasure be a sufficient restraint to men's lusts and vicious appetites, if sinners may suppose, that when they have gratified their lusts and taken their swing in sin, they can repent when they please, and thereby have an access to the favour of God ? In a word, what evidence can you possibly pretend to from the light of nature, that repentance only will satisfy the divine justice, and reconcile you to God?

But, after all, were it even supposed that repentance would necessarily give us a claim to mercy, without any other satisfaction to God's justice, it must then be another sort of repentance, than you seem to suppose. You must then allow that this repentance must be a thorough change of heart and life. For you can hardly suppose that we are qualified for God's favour, while all the powers of our souls are in direct opposition and aversion to him. And is this repentance in our power? Can we at pleasure renew our own souls, and give ourselves new affections, dispositions, desires, and delights? Can we change the bent and bias of our inclinations to the objects of sense, and bring ourselves to love God above all things, and to take our chief delight and complacency in him! This must be obtained in order to enjoy the favour of God. And yet it is manifestly out of our reach. It must be the effect of an almighty power.

I hope you may now see the necessity of a Saviour, both to expiate your sin and guilt, which your repentance can never do, and to sanctify your depraved soul, and make you meet for the service and enjoyment of God. If these are obtained, you must be certainly and eternally safe; but if you dare venture into eternity without them, I must needs say you do not want courage.

You see, I have addressed you with unreserved freedom and familiarity. I have overlooked the distance of your character; and treated you as if we were in the same state of equality now as we shall quickly find ourselves before the tribunal of our glorious Judge. The cause requires this at my hands; and I should have been unfaithful, I had almost said unmerciful, to you, if I had not failed of the decorum which would have been my duty to have observed in any other case. I shall therefore depend upon your candid interpretation of this unpolished address, and your kind acceptance of the faithful designs and desires of,

Sir, your most obedient

humble servant.

LETTER II.

A BRIEF AND GENERAL VIEW OF THE EVIDENCES OF CHRIS- TIANITY.

Sir — You tell me, " My letter had almost thrown you into a fit of the spleen." But I cannot but hope, from your "awful concern lest you meet with the confusion I have therein described," that it will have a better effect. I acknowledge, that "a pathetic declamation cannot be received for argument." And that "your faith must be built upon evidences, that will reach the understanding, as well as the softer passions of the soul." But what evidence do you desire or want of the truth of Christianity? Consider, Sir. Consult your books and your friends. Make your demands as large as you or they can contrive. And whatever rational evidence you are pleased to ask

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for, shall be at your service. I have myself, with particular application, been considering, what reasonable evidence can possibly be consulted or desired, which the glorious God has not already given us in confirmation of the Christian institution, and I find nothing wanting, which we are capable of receiving. And I cannot but presume, that if you likewise would impartially and earnestly put yourself upon the same inquiry, you must meet with a full and complete satisfaction.

You will certainly acknowledge, that the great Creator is capable some way or other to communicate his will to intelligent beings, with sufficient evidence that the revelation is from him. Now, what I desire of you is to sit down, and consult upon some such means of doing this, as would strike your mind with the strongest conviction, obviate all your doubts, and give you the fullest confirmation of the divine original of such a revelatiron. When you are come to a point, consider the credentials of Christianity, and see whether you can find what you yourself would demand, and what you suppose most likely to give you satisfaction.

Would you expect from such a revelation a reasonable account of our first original? Look into the Mosaic history of the creation, and there you will find how the world, and how yourself originally sprung from the divine Fiat, and in what manner we are the offspring of God.

Would you expect a narrative of such circumstances of God's dispensations towards us from the beginning as would be correspondent with our constant experience and observation? The same history will inform you of those irregular affections and vitiated appetites and passions, which every man finds in himself, and which have brought such destruction and misery upon the world, in all its successive periods, since Adam's fall.

Would you expect that there should be early intimations of the method of our recovery from the state of sin and guilt, into which we had brought ourselves by our apostasy? You will there also find the gracious promise, that the seed of the woman shall bruise the serpent's head, and deliver us from the deadly effects of his malicious temptation.

Would you desire to find a particular prediction of the promised Saviour, by whom we are to obtain redemption, his lineage and descent, the time, place, and manner of his birth, the circumstances of his life, death and resurrection, a particular description of the nature, the subjects, and the continual progress of his kingdom? Read the prophecies of the Old Testament, and read the history of the New, and you will find such a correspondence and agreement as will afford you matter of fullest satisfaction, that they are both from God.

Would you expect that there should be some means to keep the promised Saviour in the continued view of God's people, before his actual and personal manifestation, and to keep alive their faith and hope in him? What were all their sacrifices, their legal purifications, their priesthood, and all their long train of rites and ceremonies, but institutions purposely adapted to that end?

Would you expect repeated and renewed testimonies from heaven, to the professing people of God, that their religion was from him, and that their faith and hope, excited by these typical institutions, were built upon a sure foundation? Such, were the miracles frequently wrought among them, the manifestation of the divine presence in the Shekinah, their Urim and Thummim, their frequent oracles, their succession of prophets, whose predictions respecting the Jews themselves, and the nations round about them, were continually fulfilled and fulfilling before their eyes; and the accomplishment of many of them are apparently open and visible to us also.

Would you suppose, that near the predicted time of the Saviour's appearance, not only the Jewish nation, but all others that were acquainted with their sacred books, would live in raised expectation of this great and wonderful event? You will find in the Gospels, in Josephus,* Tacitus,! and Snetonius,J that this was the case in fact.

Would you expect that when the Saviour did appear, he would by the holiness and beneficence of his life, and by numerous open and uncontested miracles, give such attestation to his divine mission, as would be sufficient evidence that he was indeed the Messiah so frequently predicted, and so earnestly expected? Does not the sacred historians answer your highest expectations in this respect? In them you find, that the dead were raised, the sick healed, the maim restored to the use of their limbs, the sight of the blind recovered, the deaf brought to their hearing, the lepers cleansed, the demons ejected; and, in a word, that the whole time of his ministry was a continued succession of the most beneficent and astonishing miracles; miracles as surprising in their nature, as their number, such as vastly exceeded the power of all created beings, and were therefore the strongest testimony from heaven, that this Saviour most certainly was, what he himself professed to be.

Would you expect that this Saviour should verify his divine mission to future times, by prophecies of succeeding events? Do not the evangelists afTord you many instances of such predictions, which have been clearly and fully accomplished? In these historians you will find how he foretold the treason of Judas, the shameful fall of Peter, with the flight of all his disciples, in that gloomy, dreadful night, when the Shepherd was smitten, and the Sheep scattered. In these you will find, how he foretold the time and manner of his own death, the term of his continuance in the grave, with his glorious resurrection and ascension. You will there also find him foretelling the mission,, divine inspiration, miraculous powers, and glorious success of his apostles, and their fellow-labourers in the gospel ministry. These historians do likewise set before you his particular prediction of the

* De Bell. Jud. Lib. vii. Cap. 31.

+ Hist. Cap. 13. t In Vespas. Cap. 4.

destruction of Jerusalem, and the abolition of the temple, with the prodigies which preceded, the tribulation which accompanied, and the dispersion of the Jewish nation which followed that amazing desolation. And does it not surprise you to find from Josephus, that the 24th chapter of Matthew, and the 21st chapter of Luke, are more like a history than a prophecy of that dreadful event? — If you should yet further expect some predictions from him, that extend to the present time, and are now visibly accomplished before your eyes, has he not foretold, and do you not find it true, that Jerusalem shall continue to be trodden down of the Gentiles until the time of the Gentiles be fulfilled?

Would you expect, that when this Messiah, according to the prophecies concerning him, was cut off, he should declare himself the Son of God, with power by his resurrection from the dead? And has it not appeared true, that no precaution by sealing his tomb and setting a guard over it, could prevent his triumph over the grave, and his appearing to great numbers of his disciples, and frequently and familiarly conversing with some of them, for forty days together; and finally ascending up to heaven before their eyes.

Would you expect that his disciples, who were eye and ear witnesses of his life, death, resurrection, and ascension, and could not possibly be deceived in facts so open to all their senses, should at their peril preach tliis Saviour to the world, and continually undergo a life of painful travail and fatigue, poverty and reproach, opposition and persecution, to propagate his gospel; and that they would finally sacrifice their lives in the cause, and seal their doctrine with their blood? This they have done, and it is impossible that more could be done to raise their truth and sincerity above all suspicion.

Would you expect, that these disciples should be extraordinarily and peculiarly qualified for their great work, and sent forth to the nations with sufficient credentials to confirm their testimony and make their doctrines credible? What greater furniture can you possibly suppose needful in such a case, than for a number of unlearned men and women to be instantaneously endued with an intimate and familiar acquaintance with all sorts of languages, and (not as pretended by some Energumens and the modern French prophets, have their organs of speech improved by the Devil, in pronouncing languages which they did not understand, but) capable constantly and familiarly to converse with every nation in their own proper speech, and with greatest propriety to write and transmit to posterity the history and religion of their Lord and master in a foreign language which they had never learned. Can you, sir, possibly imagine a greater and brighter display of the immediate agency and omnipotent power of the glorious author of our being, than thus at once to enlarge the mind, and furnish it with such an amazing extent of knowledge, while God himself has borne them witness, with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will?